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IMAGE  EVALUATION 
TEST  TARGET  (MT-S) 


1.0 


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In 

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1^    12.2 

1.8 


Photographic 

Sciences 
Corporation 


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23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  MS80 

(/16)  872-4503 


(A 


\ 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductions  historiques 


Technical  and  Bibliographic  Notes/Notes  techniques  et  bibtiographiques 


The  Institute  has  attempted  to  obtain  the  best 
original  copy  available  for  filming.  Features  of  this 
copy  which  may  be  bibliographically  unique, 
which  may  alter  any  of  the  images  in  the 
reproduction,  or  which  may  significantly  change 
the  usual  method  of  filming,  are  checked  below. 


D 


Coloured  covers/ 
Couverture  de  couleur 


I      I    Covers  damaged/ 


Couverture  endommagde 

Covers  restored  and/or  laminated/ 
Couverture  restaur6e  et/ou  pelliculde 

Cover  title  n.issing/ 

Le  titre  de  couverture  manque 


L'Institut  a  microfilm^  le  meillour  exemplaire 
qu'il  lui  a  6X6  possible  de  f>^  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-dtre  uniques  du 
point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  m^thode  normale  de  filmage 
sont  indiquds  ci-dessous. 

□    Coloured  pages/ 
Pages  de  couleur 

□    Pages  damaged/ 
Pages  andommagdes 

□    Pages  restored  and/or  laminated/ 
Pages  restaurdes  et/ou  pelliculies 

r~~1    Pages  discoloured,  stained  or  foxed/ 
LVJ    Pages  d6color6es,  tachetdes  ou  piqudes 


I      I    Coloured  maps/ 


D 


Cartes  gdographiquos  en  couleur 

Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


□    Pages  detached/ 
Pages  d6tach6es 


v/ 


Showthrough/ 
Transparence 


I      I    Coloured  plates  and/or  illustrations/ 


D 
D 


D 


D 


Planches  et/ou  illustrations  en  couleur 

Bound  with  other  material/ 
Reli6  avec  d'autres  documents 

Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  re  liure  serr^e  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  intdrieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajout^es 
lors  d'une  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  cela  6tait  possible,  ces  pages  n'ont 
pas  6t6  filmdes. 

Additional  comments:/ 
Commentaires  suppldmentaires; 


I      I    Quality  of  print  varies/ 


D 
D 


Quality  in6gale  de  I'impression 

Includes  supplementary  material/ 
Comprend  du  materiel  suppi^mentaire 


Only  edition  available/ 
Seule  Edition  disponible 

Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  une  pelure, 
etc.,  ont  6t6  film^es  6  nouveau  de  fa9on  6 
obtenir  lu  meilleure  image  possible. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film6  au  taux  de  reduction  indiqud  ci-dessous. 

10X  14X  18X  22X 


26X 


30X 


y 

12X 


16X 


20X 


24X 


28X 


32X 


ilaire 
IS  details 
ques  du 
nt  modifier 
<iger  une 
le  filmage 


The  copy  filmed  here  has  been  reproduced  thanks 
to  the  generosity  of: 

National  Library  of  Canada 


The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  in  keeping  with  the 
filming  contract  specifications. 


L'exemplaire  filmd  fut  reproduit  grftce  d  la 
g6n6rosit6  de: 

Bibliothdque  nationale  du  Canada 


Les  images  suivantes  ont  6t6  reproduites  avec  ie 
plus  grand  soin,  compte  tenu  de  la  condition  et 
de  la  nettet6  de  l'exemplaire  film6,  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmage. 


d/ 
ludes 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


Les  exemplaires  originaux  dont  la  couverture  en 
papier  est  imprimde  sont  film6s  en  commen^ant 
par  le  premier  plat  et  en  terminant  soit  par  la 
dernidre  page  qui  comporte  une  empreinte 
d'imprdssion  ou  d'illustration,  soit  par  le  second 
plat,  selon  le  cas.  Tous  les  autres  exemplaires 
originaux  sont  filmds  en  commen^ant  par  la 
premidre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  dernidre  page  qui  comporte  une  telle 
empreinte. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  ^^>  (meaning  "CON- 
TINUED"), or  the  symbol  V  (meaning  "END  "), 
whichever  applies. 


Un  des  symboles  suivants  apparaitra  sur  la 
dernidre  image  de  cheque  microfiche,  selon  le 
cas:  le  symbole  -^  signifie  "A  SUIVRE",  le 
symbole  V  signifie  "FIN  ". 


aire 


Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  dtre 
film^s  d  des  taux  de  reduction  diffdrents. 
Lorsque  le  document  est  trop  grand  pour  dtre 
reproduit  en  ur.  rev.  I  clichd,  il  est  film6  d  partir 
de  I'angle  supdrieur  gauche,  de  gauche  d  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  ndcessaire.  Les  diagrammes  suivants 
illustrent  la  mdthode. 


by  errata 
ned  to 

lent 

une  pelure, 

fa9on  d 


1 

2 

3 

32X 


1  2  3 

4  5  6 


/ '"  • . 


MS(B(DiriB8!S 


ON  THE 


RELIGION  OF  THE  INDIAN  TRIBES 


CP 


JSIORTH  AMERICA, 


DELIVERRD  BEFORE 


THE  NEW-YORK  HISTORICAL  SOCIETY, 


DECEMBER  20,  1819. 


BY  SAMUEL  FAR  MAR  JARVIS, 

D.   D.   A.  A.  S. 


Jusques  dans  leurs  <leinnrrhps  Irs  plus  indifler.^ntps  on  apppr^oit  ties  traces  de  la 
religion  primitive;  muis  <|ui  echaptiit  i  ifiix,  (iiii  tie  Ips  eluilieiit  pas  assc/.,  par  la 
i-aison  qu'ellis  sonl  ent  ore  p!us  pflU*  C's  par  le  (letHUt  d'iu!>tnic'li()ii,  fju'altfeie''8  par 
\a  iitelunge  d'uii  cuUe  superatitieux,  et  par  des  tiaditioiis  fabulcujcs.. ..C^ir/«('ou'. 


JfEW-YOIiK: 

rUELISUED  BV  C.  WII.K,    &  CO.   3  WALL  STREET. 
C.  S.  Van  Winkle,  Printer. 


1820. 


//: 


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NEW-YORK  HISTORICAL  SOCIETY 


■:k 


H>f 


December  20^A,  1819. 

Resolved,  that  the  thanks  of  this  Society  be  presented  to  the 
Rev.  Samuel  F.  Jarvis,  D.  D.  for  the  Anniversary  Dis- 
course delivered  by  him  this  day,  and  that  he  be  respectfully 
requested  to  furnish  the  Society  unth  a  copy  for  publication. 

Resolved,  that  Doctor  A.  W.  Ives,  G.  C.  Verplanck, 
and  M.  C.  Paterson,  Esqrs.  be  a  Committee  to  wait  on 
the  Reverend  Doctor  Jarvis,  unth  this  resolution. 

JOHN  PINTARD, 

Recording  Secretary. 


W'l 


rA 


/ ' '  ' «  " 


t  i  i         i  ' 


^•|F»/     .'    .i 


.  .  *     ' 


•■.'>     !^ 


v.-,j 


,;.,7    ,   ;    ,■ 


I      .' 


.^   V.V.  li    \. 


i.   .    f    «    -      »       8         I 


DISCOURSE 


ON 


THE  RELIGION  OF  THE  INDIAN  TRIBES 


OF 


NORTH   AMERICA. 


Mr.  President,  and 

Gentlemen  of  the  Historical  Socieiijt 

In  survej'ing  those  portions  of  American  history, 
from  which  I  might  select  a  subject  for  the  present 
occasion,  it  appeared  to  me,  that  the  religion  of  the 
Indian  tribes  of  North  America,  had  not  been  viewed 
with  that  largeness  of  observation,  which  is  the 
characteristic  of  enlightened  philosophy.  Various 
causes  may  be  mentioned,  which  have  hitherto  con- 
spired to  prevent,  or  to  impede,  such  an  examination. 
In  the  first  place,  the  horror,  proceeding  from  the 
cruelties  of  their  warfare,  forbade  the  calmness  of 
investigation.  As  long  as  they  were  formidable, 
curiosity  was  overpowered  by  terror ;  and  there 
was  neither  leisure,  nor  inclination,  to  contemplate 
their  character  as  a  portion  of  the  human  family, 
while  the  glare  of  conflagration  reddened  the  mid- 


i 


h 


6 

iiij^lit  sky,  and  the  yells  of  the  savaj^c,  iniiij^liii^  with 
the  shrieks  of  hutchr'red  victims,  rode,  as  j)()rteiitous 
messengers,  upon  every  gale.  Hut  that  state  of 
things  has  h)ng  eeased  to  exist.  The  white  men  of 
America  iiavc;  Ix'come  too  numerous,  to  fear  any 
longer  the  eflfcjcts  of  savage  harharity  ;  and  the  tales, 
which  one(!  carried  terror  to  the  stoutest  heart,  aro 
now  scarcely  heard  beyond  the  precincts  of  the  nur- 
sery. In  the  room  of  fear,  should  now  arise  a  senti- 
ment of  pity.  "  The  red  men  are  melting,"  to  borrow 
the  expressive  metaphor  of  one  of  their  most  celebra- 
ted warriors* — "  like  snow  before  the  sun  ;"  and  we 
shouKl  be  anxious,  before  it  is  too  late,  to  copy  the 
evanescent  features  of  their  character,  and  perpetuate 
them  on  the  page  of  history. 

But  when  fear  ceases,  contempt  is  a  natural  con- 
sequence. The  Indian,  whoso  character  was  once 
so  lofty  and  independent,  is  now  seen  begging  at 
our  doors  for  the  price  of  his  perdition  ;  and,  as  our 
foot  spurns  the  suppliant,  wc  are  apt  to  think,  that 
nothing,  connected  with  one  so  vile,  can  be  worthy 
of  our  attention.  But  is  it  fair  to  judge  from  so 
vitiated  a  specimen  ?  When  a  race  of  men  are 
minirled  with  others,  who  consider  them  as  inferiors, 
they  inevitably  become  so.  Submission  to  contempt, 
is  an  acknowledgment  of  its  justice.    If,  therefore,  the 


*  The  noted  Miami  Chief  Mishikiiiakvva,  or  Little  Turtle,  who  contributed 
most  to  the  defeat  of  St.  Clair.  See  Volney's  View  ot  liie  soil  and  climate  oi 
the  United  Stales.    Sujiiileuient,  No.  VI.  Thilad.  1804,  p.  383. 


liii;^  vvilli 
jrtcntous 

state  of 
e  niun  of 
feur  any 
the  talcs, 
leart,  aro 

the  nur- 
B  a  sunti- 
o  borrow 
;  celebra- 
'  and  we 
copy  the 
[3rpetuatc 

ural  con- 
vas  once 
jTging  at 
d,  as  our 
ink,  that 
u  worthy 
from  so 
lien  are 
inferiors, 
antempt, 
fore,  the 

•ontributcd 
d  climate  o( 


Indian  would  avoid  degradation,  ho  must  retire  from 
the  habitations  of  white  men  ;  anrl  if  we  wish  to  see 
him  in  his  original  character,  we  must  follow  him  to 
his  native  forests. — There,  surely,  he  is  worthy  of  our 
attention.  The  lovers  of  the  physical  sciences,  ex- 
plore the  woods  of  America,  to  cull  her  plants,  and  to 
investigate  the  habits  of  her  animals.  JShall  not  the 
lovers  of  the  moral  sciences,  be  equally  ardent  and 
industrious  ?  Shall  man,  who  stands  at  the  summit 
of  earthly  creation,  be  forgotten,  amid  the  general 
scrutiny  ? 

The  sources  of  prejudice  which  I  have  mention- 
ed, influence  the  examination  of  every  subject,  con- 
nected with  the  Indian  character :  there  are  peculiar 
difficulties,  with  regard  to  that  on  which  I  have 
chosen  to  address  you. 

The  Indians  themselves  are  not  communicative  in 
relation  to  their  religion  ;  and  it  requires  a  good  d<'al 
of  familiar,  attentive,  and  I  may  add,  unsuspected 
observation,  to  obtain  any  knowledge  respecting  it. 
Hence,  many  who  have  been  transiently  resident 
among  them,  have  \ery  confidently  pronounced,  that 
they  have  no  religion ;  an  assertion,  which  subse- 
quent and  more  accurate  travellers,  have  shown  to 
be  entirely  unfounded.* 

Those,  also,  on  whom  we  rely  for  information, 
have  either  been  too  little  informed  to  know  what 
to  observe,  or  they  have  been  influenced  by  peculiar 


!k 


ll 


I    lH' 


i 


See  NotB  A. 


modes  of  thinking:,  which  have  given  a  tinge  to  all 
they  hav<'  said  on  iht;  sul)ject. 

The  various  spucidatioiis,  for  example,  on  the 
qncstion,  whence  America  was  peoph'd,  led  to  many 
misrepresentations  of  the  rc^lif^ious  rites  of  its  inhahi- 
tar.ts ;  and  ailinities  were  discovered  which  existed 
no  where  but  in  the  fancy  of  the  inventor.  Gomara, 
TiCrius,  and  Lescarhot,  inferred  from  some  resem- 
hhuiees  of  this  kind,  thnt  America  was  peopled  hy 
the  Canaanites  when  they  were  expelled  by  Joshua; 
and  the  celebrated  Cirotius,  adopting  the  sentiment 
of  Martyr,  imagined  that  Yucatan  was  first  peo|)led 
by  Ethiopians,  and  that  those  Ethiopians  were 
Christians  !* 

The  human  mind  derives  pleasure  from  paradox, 
for  the  same  reason  that  it  delights  in  wit.  Both 
produce  new  and  surprising  combinations  of  thought; 
and  the  judgment,  being  overpowered  by  tin?  fervours 
of  imagination,  becomes  for  a  time  insensible  to  their 
cxtrava<j[ancc. 

It  is  well  known,  that,  among  the  philosophers  of 
Europe,  the  opinion  has  very  generally  prevailed, 
that  the  natives  of  America  were,  both  as  to  physi- 
cal and  mental  powers,  a  feeble  race ;  and,  impress- 
ed with  this  belief,  they  hardly  considered  the  reli- 
gion of  the  Indians  as  worthy  of  minute  attention. 
The  celebrated  historian  of  America,  has  uncon- 
sciously fallen  into  this  error,  at  the  very  njomcnt  in 


*  ?pe  Not*  B. 


V 

'1 
r 


inge  to  all 


L',  on  the 
(1  to  many 
its  inlmhi- 
ch  existed 

Goinara, 
lie  roscin- 
)oopl(Ml  hy 
)y  Josliiia ; 

sentiment 
•St  peopled 
ians   were 

11  paradox, 
v'it.  Both 
r thought; 
i(?  fervours 
)lc  to  their 

sophcrs  ot 
)revailed, 
to  J)hysi- 
impress- 
the  reli- 
attention. 
;is  uneon- 
nomcnt  iu 


whieli  he  was  censurinpj  others,  for  sulTering  their  re- 
lation of  faets  to  1)0  perverted,  by  an  attachment  to 
preconceived  theories.*  >        t    . 

Voliiey,in  opposition  to  the  sentiments  of  Rousseau, 
has  endeavoured  to  sink  the  character  of  ihe  savage, 
in  the  same  proportion  as  that  eccentric  author  sought 
to  raise  it.  On  the  subject  of  the  Indian  religion 
especially,  no  one  should  be  read  with  greater  cau- 
tion. He  who  could  imagine  that  Christianity  was 
only  an  astronomical  allegory,  and  that  the  birth  of 
our  Saviour  meant  no  more  than  that  tiie  sun  had 
entered  the  constellation  Virgo,  can  hardly  be  con- 
sidered as  perfectly  san^,  even  when  he  treats  on  the 
religion  of  Heathens.f  We  need  not  be  surprised, 
therefore,  at  the  assertion,  that  the  Indians  have  no 
regular  system  of  religion  ;  that  gach  one  employs 
the  liberty  allowed  him  of  niaking  a  religion  for 
himself;  and  that  all  the  worship  they  kuo.w  is  of- 
fered to  the  authors  of  evil.}     Never  Wall^here  an 

*    See  Rohortaon's  America,  hook  iv.  ^.  vii. 

f  See  Les  Ruiiies,  ou  M'tlitatioiis  sur  Ins  Rnvolulioiis  ties  EuniiroH,  pai* 
M.  Voliiey.  A''ouve.lle  edition,,  corritru',  Paris,  1792,  8vu.  eliap.  22.  p.  isr>. 
221-4.  Ill  this  work,  Volney  had  the  lisirilibnod  to  inuiiitain,  not  only  llmt 
our  Saviour  was  ail  allegorienl  pcr-sonaf^e,  hut  that  all  reli!<ioiis,  Ili-ulheii, 
IVfahometan,  mid  Jewish,  as  well  as  (hristian,  ar."  in  suhsfniice  the  s.iiiie  ; 
that  all  have  arisen  from  a  literal  interpretation  of  the  (igiirnti\e  lani^nn^'e  of 
astmnomere  ;  and  that  the  very  idea  of  a  God,  sjirung  from  a  peisoiiifjcutioii 
of  the  elements,  and  of  the  pliysical  powers  of  the  universe.  \i  the  sij^ht  of 
this  monstrous  creation  of  a  disordered  fancy,  one  cannot  help  cxciiiiiiiiii'.; 
with  Stillinsjileet,  "  Oh  what  will  not  Atheists  helieve,  rather  than  a  Oeit} 
and  Providence." 

i  Voliiey's  View  of  the  United  States,  ut  sujir.  trans,  by  Brown,  p.  ^Irt. 

2 


1. 


f  i 


10 

assertion  more  unfounded;  but  it  enabled  him  to 
quote  that  maxim  of  the  Epicurean  poet,  which  is 
so  frequently  in  the  mouths  of  unbelievers,  that  all 
religion  originated  in  fear  : 

Piimos  in  orbe  Decs  fecit  timor. 

On  the  other  hand,  an  hypothesis  has  somewhat 
extensively  prevailed,  which  exalts  the  religion  of 
the  Indians  as  much  above  its  proper  level,  as  Voi- 
ney  has  debased  it  below ;  1  mean  that,  which  sup- 
poses them  to  be  the  descendants  of  the  ten  tribes  of 
Israel.  This  theory  so  possessed  the  mind  of  Adair, 
that,  although  he  had  the  greatest  opportunities  of 
obtaining  knowledge,  his  book  is,  comparatively,  of 
little  use.  We  ae  constantly  led  to  suspect  the 
fidelity  of  his  statements,  because  his  judgment  had 
lost  its  equipoise,  and  he  saw  every  thing  through  a 
discoloi  red  medium.  I  feel  myself  bound  to  notice 
this  hypothesis  the  more,  because  it  has  lately  been 
revived  and  brought  before  the  public,  by  a  venera- 
ble member  of  this  society,  whose  exalted  character 
renders  every  opinion  he  may  defend  a  subject  of  re- 
spectful attention.* 

To  the  mind  of  every  rc^ligious  man,  the  history  of 
the  Hebrews  is  a  subject  of  peculiar  interest;  and  it 
is  impossible  to  read  of  the  extermination  of  the 

*  See  Dr.  Boudlnot's  Star  in  the  West,  or  a  humbU  attempt  to  discover 
the  long-lobt  ten  tribes  of  Israel,  piepariitoiy  to  their  return  to  their  beloved 
city  Jerusalem.    Trenton,  (N.  1.)  1816.  8vo. 


1  him  to 

which  i8 

;,  that  all 


lomewhat 
eligion  of 
1,  as  Voi- 
hich  sup- 
i  tribes  of 
of  Adair, 
unities  of 
itively,  of 
spect  the 
ment  had 
;hrough  a 
to  notice 
e\y  been 
venera- 
character 
ect  of  re- 

listory  of 
and  it 
1  of  the 

)t  to  discover 
lieir  beloved 


11 

kingdom  of  Israel,  without  a  feeling  of  compassion 
for  the  captives,  who  were  thus  torn  from  the  land 
of  their  prerogative.  The  impenetrable  irkness 
which  hangs  ovi^r  their  subsequent  history,  combines 
with  this  sentiment  of  pity,  the  powerful  excitement 
of  curiosity.  It  is  not,  then,  to  be  wondered  at,  that 
when  the  disquisitions  arose  respecting  the  peopling 
of  America,  the  idea  of  tracing  to  these  western 
shores  the  long-lost  tribes  of  Israel,  should  also  have 
arisen  before  the  eye  of  imno;inat'.on  with  captivating 
splendour;  that  the  thought  should  have  been  seized 
with  avidity  by  men  who  were  pious,  and  ardent, 
and  contemplative ;  and  that,  in  the  establishment 
of  a  theory  which  every  one  could  wish  to  be  true, 
facts  should  be  strained  from  their  natural  bent,  and 
resemblances  imagined,  which  have  no  existence  in 
reality. 

The  most  unequivocal  method  of  tracing  the  origin 
of  the  aborigines  of  America,  as  Charlevoix  has 
sensibly  remarked,  is  to  ascertain  the  character  of 
their  languages,  and  to  compare  them  with  the  pri- 
mitive languages  of  the  eastern  hemisphere.* 

But  this  test  will,  I  conceive,  be  found  very  fatal 
to  the  theory  in  question.  The  best  informed  wri- 
ters agree,  that  there  are,  exclusive  of  the  Karalit  or 
Esquimaux,  three  radical  languages  spoken  by  the 

*  Charlevoix's  Dissertation  sur  I'origine  des  Am6riquains,  prefixed  to  his 
Journal  d'un  voyage  dans  TAmer.  Peptcnt. — Hist,  de  In  nouvello  France, 
torn.  iii.  p.  36. 


!t 


!t 


■f 
t 

i 


i   .; 


12 


Iiidiuiisof  INortli  America.*  Mr.  Heckewclder  de- 
nominates them  the  Iroquois,  the  Lenape,  and  the 
Floridian.  The  Iroquois  is  spoken  by  the  six  na- 
tions, the  Wyandots  or  Hurons,  the  Naudowessies, 
die  Assiniboils,  and  other  tribes  beyond  the  St.  Law- 
rence. The  Lenape,  which  is  the  most  widely  ex- 
tended language  on  this  side  of  the  Mississippi,  was 
spoken  by  the  tribes,  now  extinct,  who  formerly  in- 
habited Nova-Scotia  and  th*^  present  state  of  Maine, 
the  Abenakis,  Micmacs,  Canibas,  Openangos,  Soc- 
cokis,  Etchemins,  and  Souriquois :  dialects  of  it 
are  now  spoken  by  the  Miamis,  the  Potawotamies, 
JNIissisaUgoes,  and  Kickapoos ;  the  Conestogos,  Nan- 
ticokes,  Shawanese,  and  Mohicans  ;  the  Algonquins, 
Knisteneaux,  and  Chippeways.  The  Floridian  in- 
cludes the  languages  of  the  Creeks  or  Muskohgees, 
Chickesaws,  Choctaws,  Pascagoulas,  Cherokees, 
Seminoles,  and  several  others  in  the  Southern  states 
and  Florida.f  These  three  languages  are  primitive, 
that  is  to  say,  are  so  distinct  as  to  have  no  perceiva- 
ble affinity.  All,  therefore,  cannot  be  derived  from 
the  Hebrew ;  for  it  is  a  contradiction  in  terms,  to 
speak  of  three  languages  radically  different,  as  de- 


■^  See  Note  C. 

I  Transactions  of  the  Historical  nnd  Literary  Committee  of  the  Americau 
Pliilosopliical  Society,  lield  at  Philadelphia  for  promoting  useful  knowledge. 
Vol.i.  rhilad.  1819,  8vo  No.  I.  An  account  of  the  history,  manners,  and 
customs,  of  the  Indian  nations  who  once  inhabited  Pennsylvania,  and  the 
neiglibouring  states.  By  tlie  Rov.  John  Heckeweldci  of  Bethlehem.  Chap. 
i\.  p.  104. 


•H' 


IS 


^'clder  de- 
,  and  the 
B  six  na- 
lowessies, 
St.  Law- 
^idely  ex- 
sippi,  was 
merly  in- 
of  Maine, 
gos,  Soc- 
cts  of  it 
ivotamies, 
gos,  Nan- 
gonquins, 
ridian  in- 
skohgees, 
herokees, 
em  states 
primitive, 
perceiva- 
ived  from 
terms,  to 
it,  as  de- 


bc  American 
knowledge, 
manners,  and 
aiiia,  and  the 
ehem.  Chap. 


rived  from  a  common  source.*  Which  then,  We 
may  well  ask,  is  to  be  selected  as  the  posterity  of  the 
Israelites :  the  Iroquois,  the  Lenapo,  or  the  southern 
Indians  ? 

Besides,  there  is  one  striking  peculiarity  in  the 
construction  of  American  languages,  which  has  no 
counterpart  in  the  Hebrew.  Instead  of  the  ordinary 
div  ision  of  genders,  they  divide  into  the  animate  and 
inanimate.  It  is  impossible  to  conceive  that  any 
nation,  in  whatever  circumstances  they  might  be 
placed,  could  depart,  in  so  remarkable  a  manner, 
from  the  idioms  of  their  native  language.f 

But  supposing  that  there  were  some  affinity  in 
any  one  of  the  languages  of  North  America  to  the 
Hebrew,  still  it  would  not  prove  that  the  persons 
who  speak  it  are  of  Hebrew  descent.  The  Arabic 
and  the  Amharic  have  very  strong  affinities  with  the 
Hebrew  :  but  does  it  thence  follow  that  the  Arabs 
and  Abyssinians  are  Hebrews?  Admitting,  there- 
fore, the  fact  of  this  affinity,  in  its  fullest  extent,  the 
only  legitimate  inference  would  be,  that  the  langua- 
ges of  America  are  of  oriental  derivation,  and,  con- 
sequently, that  America  was  peopled  from  Asia. 

To  pursue  this  subject  further,  would  occupy  toO 
much  time  upon  a  point  which  is  merely  subsidiary. | 
But  I  cannot  forbear  remarking,  that,  while  the  na- 
tion of  Israel  has  been  wonderfully  preserved,  the 


i 


*  S«9  N*te  ». 


t  SceiVotoE. 


:  Se«  Note  r. 


.  I 


y 


:  I 


!       r 


^-    '^' 


%    ' 


\      ^ 


14 

Indians  are  nearly  exterminated.  The  nation  of 
Israel  will  hereafter  be  restored  to  the  land  of  their 
forefathers;  but  this  event  must  speedily  arrive,  or 
the  unhappy  tribes  of  j-kmerica  can  have  no  part  in 
it.  A  few  years  more,  and  they  will  be  beyond  the 
capability  of  migration  I 

The  question,  then,  with  regard  to  the  immediate 
origin  of  the  American  Indians,  aiust  remain  la  the 
uncertainty  which  hangs  over  it.  Nothing  but  a 
more  extensive  knowledge  of  the  languages  of  this 
continent,  of  those  oi'  Northern  Asia,  and  of  the 
Islands  in  the  Southern  Pacific,  can  throw  any  ad- 
ditional light  upon  a  jjroblem,  which  has  so  long 
exercised,  and  so  completely  exhausted,  the  inge- 
nuity of  conjecture.  Their  religion  furnishes  no 
assistance  in  the  solution,  for  it  cannot  be  identified 
with  that  of  any  particular  nation,  in  any  other  por- 
tion of  the  globe ;  and  though  resemblances,  and 
those  very  strong  and  striking,  can  be  traced,  yet 
they  are  such  as  are  common  to  the  great  family  of 
man,  and  prove  nothing  but  that  all  have  one  com- 
mon origin. 

It  will  be  readily  seen,  however,  that  this  proof  is 
of  vast  importance.  If  the  religion  of  the  Indians 
exhibits  traces  of  that  primeval  religion  which  was 
of  divine  appointment ;  if  the  debasement  of  it  was 
'Owing,  as  among  all  other  nations,  to  the  concurrent 
operation  of  human  ignorance,  weakness,  and  cor- 
ruption :  and  if  its  rites,  and  even  its  superstitious 


i  nation  of 
md  of  I  heir 
y  arrive,  or 
i  no  part  in 
bejond  the 

immediate 
nain  In  the 
hing  but  a 
iges  of  this 
and  of  the 
3W  any  ad- 
as  so  long 
,  the  inge- 
rnishes  no 
3  identified 

other  por- 
anees,  and 
raced,  yet 

family  of 

one  corn- 
is  proof  is 
te  Indians 
vhich  was 

of  it  was 
loncurrent 

and  cor- 
ner stitio  us 


16 

observances,  bear  that  analogy  to  those  of  the  old 
world,  which  must  exist  where  all  have  flowed  from 
one  source  :  then  all  that  is  really  useful  in  the  ques- 
tion respecting  the  origin  of  the  inhabitants  of  this 
continent  will  be  fully  obtained.  There  will  be  no 
anomaly  in  the  history  of  human  nature ;  and  the 
assertion  of  Voltaire  will  be  found  to  be  as  false  as 
it  is  flippant,  that  the  Americans  are  a  race  entirely 
different  from  other  men,  and  that  they  have  sprung 
into  existence  like  plants  and  insects.* 

*  "  II  n'est  permis  qu'a  un  aveugle  de  douter  que  les  Blancs,  les  N6gres, 
les  Albinos,  les  Hottentots,  Ics  Lupons,  les  Chinois,  les  Am6ricains  soient 
des  races  entiereraent  diffit'rentes."    Voltaire  (Euvres,  vol.  16.  p.  8. 

"  Au  reste  si  Ton  demutide  d'oii  sont  veiius  les  Amtricain;;;  il  faut  aussi 
demmider  d'oii  sont  venus  les  habitants  des  terres  Anstrales  ;  et  Ton  a  deja 
repondu  que  la  providence  qui  a  mis  des  liomnies  dans  le  Norvcge,  en  a 
plantu  aussi  en  Am6rique  et  sous  le  cercle  polaire  meridional,  conime  ellc  y 
a  plante  des  arbres  et  fait  croitre  de  I'herbe."     Ibid,  p.  10. 

"  Se  peut-il  qu'on  demande  encore  d'ou  sont  venus  Ics  liommes  qui  ont 
peuple  TAm^rique  .'  On  doit  assur6ment  faire  la  meme  question  sur  les  na- 
tions des  Terres  Australes.  Elles  sont  beaucoup  plus  cloignces  du  port  dont 
partit  Christoplie  Colonib,  que  ne  le  sont  Ics  iles  Antilles.  Onatrouvedes 
hommes  et  des  animaux  partout  ou  la  terre  est  habitable  ;  qui  les  y  a  mis  P 
On  a  d6jH  dit;  C'est  celni  qui  fait  croitre  I'herbe  des  champs  :  et  on  ne  de- 
vait  pas  etre  plus  suri)ris  de  trouver  en  Amerique  des  hommes  que  des 
mouches."    lb.  p.  37. 

How  much  pains  did  this  extraordinary  man  take  to  degrade  that  nature  of 
which  he  was  at  once  the  ornament  and  (he  shame  !  No  one  can  read  the 
writings  of  Voltaire,  without  a  feeling  of  admiration  at  the  wonderful  versa- 
tility of  his  talents.  No  one  can  help  beine;  amused,  and  having  his  mind 
drawn  along,  by  the  powers  of  his  excursive  fancy.  But  with  ail  this,  there  is, 
to  every  serious  and  sensitive  mind,  a  feeling  of  disgust  and  shrinking  ab- 
horrence. By  associating  ludicrous  images  with  subjects  which  have  been 
hallowed  by  the  veneration  of  ages,  he  has  the  address  to  impart  to  them 
that  ridicule  which  properly  belongs  only  to  the  company  in  which  he  has  ■ 


m 


16 


,.;._ 


Previous  to  the  dispersion  of  the  descendants  of 
Noah,  th<>  knowh'tlge  of  the  true  (iod,  of  the  wor- 
ship which  he  required  from  his  creatures,  and  of 
the  sanctions  with  which  he  enforced  his  commands, 
must  have  been  common  to  all.  It  is  impossibh^  to 
conceive  of  any  distinction  where  all  were  equally 
related  to  him,  and  possessed  equal  means  of  instruc- 
tion and  knowledge.  In  a  word,  the  whole  of  man- 
kind formed  one  universal  church,  having  the  same 
faith  and  the  same  worship. 

How  long  this  purity  continued  we  know  not, 
nor  when,  nor  where,  idolatry  was  first  introduced. 
That  it  began,  however,  at  a  very  early  period,  wc 
have  the  strongest  evidence ;  for  Terah,  the  father 
of  Abraham,  was  an  idolater,  notwithstanding  the 
precepts  and  example  of  Noah,  both  of  which,  for 
more  than  a  hundred  years,  he  personally  enjoyed. 
We  may  account  for  it  from  that  tendency  in  our 
nature  which  seeks  to  contract  every  thing  within 
the  compass  of  our  understanding,  and  to  subject  it, 
if  possible,  to  the  scrutiny  of  our  senses.  A  Being 
purely  spiritual,  omniscient  and  omnipotent,  is  above 
our  comprehension,  and  we  seek,  by  the  multiplica- 
tion of  subordinate  deities,  to  account  for  the  opera- 
placed  them.  Hence,  his  writings  have  done  more  injury  to  truth,  and  to 
human  happiness,  than  those  of  any  other  modern — perhaps  I  may  add, 
of  any  other  being.  The  thoughtless  and  the  timid  have  been  frightened 
out  of  tlieir  good  principles  by  his  caustic  sarcasm,  while  to  the  rashly 
bold  and  ignorantly  daring,  the  eye,"  of  the  judgment  have  been  blinded  by 
the  coruscations  of  his  wit. 


17 


i^ndants  of 
fthe  vvor- 
3S,  and  of 
ommands, 
)ossible  to 
e  equally 
)f  instruc- 
3  of  maii- 
the  same 

now  not, 
troduced. 
eriod,  we 
he  father 
iding  the 
vhich,  for 
enjoyed. 
y  in  our 
g  within 
ubject  it, 
A  Being 
is  above 
ultiplica- 
le  opera- 
truth,  and  to 
I  may  add, 
1  frightened 
0  the  rashly 
n  blinded  by 


tions  of  his  power.  When  this  is  done,  the  imagina- 
tion feels  itself  at  liberty  to  clothe  them  with  corpo- 
real forms  ;  and  from  this  idea,  the  transition  is  not 
difficult,  to  the  formation  of  idols,  and  the  introduc- 
tion of  idolatry. 

But  notwithstanding  this  departure  from  primeval 
purity,  the  religion  of  mankind  did  not  at  once  lose 
all  its  original  brightness.  It  was  still  the  form  of 
the  archangel  ruined,  it  did  not  reject  the  worship 
of  the  true  God,  but  seems  only  to  have  absurdly 
combined  with  it  the  worship  of  inferior  divinities. 

When  Abraham  sojourned  at  Gerar,  the  king  of  that 
country  had  evidently  communications  with  the  Al- 
mighty ;  and  the  testimony  which  God  gave  of  the 
integrity  of  his  character,  and  his  submission  to  the 
divine  admonition,  clearly  prove  that  he  was  a  true 
believer.* 

At  a  subsequent  period,  when  Isaac  lived 
in  the  same  country,  the  king,  a  descendant  of 
the  former  monarch,  requested  that  a  covenant  of 
friendship  should  be  made  between  them,  because, 
as  he  observed,  Isaac  was  the  blessed  of  Jehovah.f 
"  This,"  as  Bishop  Horsley  remarks,  "  is  the  lan- 
guage of  one  who  feared  Jehovah,  and  acknowledged 

his  providence."t 

When  Joseph  was  brought  before  the  King  of 

*  Gen.  XX.  3,  4, 5, 6.    See  also  xxi.  22,  23.  t  Gen.  xxri.  28,  29. 

t  Horsley's  Dissertation  on  the  Prophecies  of  the  Messiah,  disjjersed 
among  the  Heathen,  prefixed  to  Nine  Serin,  p.  41.  New-York,  1816.  Sv«> 

3 


m 


.  f 


1  I 


M 


18 

Egypt,  both  speak  of  God  as  if  tlicy  had  the  same 
faith,  and  the  same  trust  in  his  overruling  provi- 
dence.* 

Even  at  so  late  a  period  as  when  the  Israelites 
ent(;red  Canaan,  the  sj)ies  of  Joshua  found  a  woman 
of  Jericho,  who  confessed  that  *'  Jehovah,  the  God 
of  Israel,  he  is  God  in  Heaven  above,  and  in  the  earth 
beneath. "t 

The  book  of  Job  presents  an  interesting  view  of 
the  patriarchal  religion  as  it  existed  in  Arabia;  and, 
it  will  be  remembered  that,  in  Mesopotamia,  Balaam 
was  a  prophet  of  the  Most  High. 

These  instances  are  sufficient  to  show  how  exten- 
sively the  worship  of  the  true  God  prevailed,  and 
tiiat  it  had  not  become  extinct  even  when  the  chil- 
dren of  Israel  took  possession  of  the  land  of  promise, 
and  became  the  peculiar  people  of  Jehovah.  That 
it  was  blended,  however,  with  the  worship  of  infe- 
rior divinities,  represented  in  idolatrous  forms,  is 
equally  apparent  from  tlie  sacred  history.    . 

When  the  servant  of  Abraham  had  disclosed  to 
the  family  of  Nahor  the  purpose  of  his  mission, 
both  Laban  and  Bethuel  replied  :  *'  The  thing  pro- 
ceedeth  from  Jehovah  ;  we  cannot  speak  unto  thee 
bad  or  good."!  This  reply  was  an  evidence  of  their 
faith  in  the  true  God ;  yet  it  afterwards  appears  that 
the  same  Laban  had  images  which  he  called  his 
Gods,  and  which  were  regarded  with  veneration,  and 


•^  Gen.  xli.  25.  32.  38,  39. 


t  Josh.ii.  V.  11. 


Gen.xxiv.  60. 


r 


be  same 


\  provi- 


sraelitcs 
woman 
he  God 
he  earth 

view  of 
a;  and, 
Balaam 

1  exten- 
[ed,  and 
he  chil- 
jromise, 
That 
of  infe- 
)rms,  is 

osed  to 
mission, 
ng  pro- 
ito  thee 
of  their 
irs  that 
led  his 
on,  and 

tiv.  60. 


19 


greatly  valued  by  himself  and  his  children.*  Upon 
the  occasion  of  Jacob's  departure  to  Bethel,  he  com- 
manded his  household  to  "  put  away  the  strange 
Gods  that  were  among  them."  These  Gods  must 
have  been  numerous  ;  for  it  is  mentioned  that  "  they 
gave  unto  Jacob  all  the  strange  Gods  which  were 
in  their  hand,  and  he  hid  them  under  the  oak  by 
Shech(  m.f  Even  the  chosen  family,  therefore,  was 
not  exempt  from  the  infection  of  idolatry. 

But  this  was  idolatry  in  its  milder  form.  The 
progress  of  corruption  among  mankind  soon  intro- 
duced a  grosser  and  more  malignant  species.  The 
worship  of  the  invisible  Creator  was  at  length  for- 
gotten ;  His  seat  was  usurped  by  fictitious  deities ; 
and  a  general  apostacy  prevailed. 

Quis  nescit qualia  demcns 

^gyptus  portentti  colat  ? 

Porrum  et  CBpc  nefas  violare,  ant  frangere  moi-sii.         \ 

O  satictas  gentes,  tjuibus  lia-o  nascuiitur  in  hortis 

Numina!  Juvknal.  Sat.  xv.j 

Then  it  was  that  the  Almighty  was  pleased  to  give  the 
nations  over  "  to  a  reprobate  mind,"§  and  to  select 

*  Gen.  xxxi.  19.  30.  32.  34,  35.  \  Gen.  xxxv.  2.  4. 

X  Who  knows  not  to  what  monstrous  Gods,  ray  friend, 

The  mad  inhabitants  of  Egypt  bend  .' 

'Tis  dangerous  here 

To  violate  an  onion,  or  to  stain 

The  sanctity  of  leeks,  with  tooth  profane. 

O  holy  nations  I  Sacro-sanct  abodes  ! 

Where  every  garden  propagates  its  gods  ! — Gifforu 
§  Rom.  1.  28. 


w 


m 


20 


'!( 


a  prculini'  pooplr,  to  be  a  signal  ovomplo  of  hispro- 
vidi'iKT,  the  witness  of  iiis  won..  anil  tin;  guar- 
dian  of  tliat  revelation  with  wI'.ilh  he  souji;ht  to 
check  the  waywardness  of  human  corruption. 

I.  Having  thus  seen  that  all  false  religions  are,  in  a 
jrreater  or  h'ss  dejjree,  departures  Irom  the  true  ;  that 
th(;re  is  a  tendency  in  the  hiunan  mind,  to  form  low 
and  limited  views  of  the  Supreme  lieing  ;  and  that, 
in  fact,  all  nations  have  fallen  into  the  corruptions  of 
polytheism  ami  idolatry ;  we  should  conclude,  even 
in  reasoning  a  priori^  that  the  religion  of  the  Indians 
would  be  found  to  partake  of  the  general  character. 
Accordingly,  the  fact  is  amply  attested,  that  while 
they  acknowledge  One  Suprenr  Being,  whom  they 
denominate  the  Great  Spirit,  or  the  Master  of  L//e, 
they  also  believe  in  Subordinate  Divinities,  who  have 
the  chief  regulation  of  the  affairs  of  men. 

Charlevoix,  who  had  all  the  op])ortunities  of  ob- 
taining information  which  ])ersonal  observation,  and 
the  united  testimony  of  the  French  missionaries 
could  give,  is  an  unexceptionable  witness  with  re- 
gard to  the  Hurons,  the  Iroquois,  and  the  Algon- 
quins.  Nothing,  says  he,  is  more  certain,  though 
at  the  same  time  obscure,  than  the  conception  which 
the  American  savages  have  of  a  Supreme  Being. 
All  agree  that  he  is  the  Great  Spirit,  and  that  he  is 
the  master,  creator,  and   governor  of  the  world.* 

*  Charlevoix,  Journal,  iic.  let.  xxiv.  p.  343. 


>f  his  pro- 
llu;  giiar- 
lougtit  to 


5  arc, in  a 
rue ;  tliat 
form  low 
and  that, 
iptions  of 
Jcle,  even 
e  Indians 
character, 
hat  while 
liom  they 
of  Life, 
who  have 

es  of  ob- 
tion,  and 
tsionaries 

with  re- 
e  Algon- 
,  though 
)n  which 
Being, 
lat  he  is 

world.* 


The  Ilurons  call  him  Areskoui ;  the  Iroipiois,  hv  a 
slight  variation,  Agreskoue.  lie  is,  with  them,  the 
Ciod  of  war.  llis  name  they  invoke  as  they  march. 
It  is  the  signal  to  engage,  and  it  is  the  war-cry  in  the 
hottest  of  tlie  battle.* 

But,  beside  the  Supreme  Being,  they  believe  in 
an  infinite  number  of  subaltern  spirits,  wiio  are  the 
objects  of  worship.  These  they  divide  into  good 
and  bad.  The  good  spirits  are  calKui,  by  the  Ilu- 
rons, 0/ckisj  by  the  Algonquins,  Manitous.  They 
suppose  them  to  be  the  guardians  of  men,  and  that 
each  has  his  own  tutelary  deity .f  In  fact,  every  thing 
in  nature  has  its  spirit,  though  all  have  not  the  same 
rank  nor  the  same  influence.  The  animals  they 
hunt  have  their  spirits.     If  they  do  not  understand 

•  Charlevoix,  Journal,  iic.  let.  xxiv.  p.  344.  "  l\  paroit  que  dans 
res  cliansons  (ile  guerre)  on  uivoqiie  le  Dieu  de  la  guerre,  que  les  Murons 
appellent  Jireshoui,  ct  Ics  Iro(|uois  Jlgreskoui  Je  ne  s^-ni  [las  quel  nom  on 
lui  donnc  dans  les  langucs  Algoiiquincs  Mais  n'est  II  pas  uii  peu  utonnant 
que  dans  le  mot  Grec  A^d; ,  qui  est  le  Man,  et  le  Dieu  de  la  guerre  dans  tous 
Ics  ptiys,  oi\  Ion  a  suivi  la  Tli6oloKie  d'Homere,  on  trouve  la  racine  d'ou 
semhicnt  deriver  plusieurs  termes  dc  la  lungue  Huronne  ct  Iroquoise,  qui  ont 
rapport  u  la  guerre  P  Aregouen  signilie,  fuirc  la  guerre,  et  se  conjuguc  aiiisi : 
liarefro,  je  fais  la  guerre  ;  Sarego,  tu  I'uis  la  guerre  ;  Artf^o,  il  fait  la  guerre. 
Au  restc,  Areskoui  n'est  pas  seuleinent  le  Mars  de  ces  peuples ;  il  est  encore  le 
Soiiverain  des  Dicux,ou,comme  ils  s'expriment,  le  Grand  Esprit,  le  Creiiteur 
et  le  Maitre  du  Monde,  le  Genie  qui  gouverne  tout :  mais  c'est  principale- 
mcnt  pour  les  expeditions  militaires,  qu'on  I'lnvoque,  comine  si  la  qualit^^ 
qui  lui  fait  le  plus  d'honneur  otoit  celle  de  Dieu  des  armees.  Son  vom  est  le 
cri  lie  guerre  avant  krottibal,et  au  fori  de  la  luSlce  :  dans  les  marches  m^me 
on  le  ripete  sourent,  eomme  pour  s'encoura^er,  el  pour  implorcr  son  assistanct.' 
Ibid,  p.  208. 

t  See  Note  G. 


1^ 


■»f 


22 


r 


It- 


ii 


p> 


!  ! 


f 


any  thing,  they  immediately  say,  h  is  a  spirit.  Il 
any  man  performs  a  remarkable  exploit,  or  exliibits 
extraorilinary  talents,  he  is  said  to  be  n  spirit^  or,  in 
other  words,  his  tutelary  deity  is  supposed  to  he  ol* 
more  than  ordinary  power.* 

It  is  remarkable,  however,  that  these  tutelary 
deities  are  not  supposed  to  take  men  under  their  pro- 
teetion  till  something  has  been  done  to  merit  the 
favour.  A  parent  who  wishes  to  obtain  a  j[;uardian 
spirit  for  his  ehild,  first  blackens  his  face,  and  then 
causes  him  to  fast  for  several  days.f  During  this 
time  it  is  expected  that  the  spirit  will  reveal  himself 
in  a  dream ;  and  on  this  account,  the  child  is 
anxiously  examined  every  morning  with  regard  to 
the  visions  of  the  preceding  night.  Whatever  the 
child  ha})pens  to  dream  of  the  most  frequently,  even 
if  it  happen  to  be  the  head  of  a  bird,  the  foot  of  an 
animal,  or  any  thing  of  the  most  worthless  nature, 
becomes  the  symbol  or  figure  under  which  the  Okki 
reveals  himself.  With  this  figure,  in  the  concep- 
tions of  his  votary,  the  spirit  becomes  identified ; 
the  image  is  preserved  with  the  greatest  care — is  the 
constant  companion  on  all  great  and  important  occa- 
sions, and  the  constant  object  of  consultation  and 
worship,  t 

As  soon  as  a  child  is  informed  what  is  the  nature 

*  Charlevoix,  Journal,  &ic.  let.  xxiv.  p.  345-6.     [See  Note  H.] 

t  See  Note  I. 

\  CharlcvoiSi  ut  supr.  p.  346. 


t      ! 


23 


i 


a  spirit.  It* 
,  or  <*\iiil)its 
spirit,  or,  in 
»sed  to  be  of 

?sc  tutelary 
er  their  pro- 
[)  merit  the 
I  a  guardian 
:c,  and  then 
During  this 
veal  himself 
ic  child  is 
th  regard  to 
hatever  the 
jently,  even 
D  foot  of  an 
less  nature, 

h  the  Okki 
he  concep- 

identified ; 
are — is  the 
►rtant  occa- 
iltation  and 

the  nature 

^ote  H.] 


or  form  of  his  protecting  deity,  he  is  carefully  in- 
structed in  the  obligations  he  is  under  to  do  him 
homngc — to  follow  his  advice  communicated  in 
dreams — to  deserve  his  favours — to  confide  implicitly 
in  his  care — and  to  dread  the  consc(|uenccs  of  his 
displeasure.  For  this  reason,  when  the  Huron  or 
the  Iroqucis  goes  to  battle  or  to  the  chase,  the  image 
of  his  okki  is  as  carefully  carried  with  him  an  his 
arms.*  At  night,  each  one  places  his  guardian  idol 
on  the  palisad(;s  surrounding  the  camp,  with  the 
face  turned  from  the  quarter  to  which  the  warriors, 
or  hunters,  are  about  to  march.  lie  then  prays  to  it 
for  an  hour,  as  he  does  also  in  the  morning  before  he 
continues  his  course.  This  homage  ])erform('d,  he 
lies  down  to  rest,  and  sleeps  in  tranquillity,  fully 
persuaded  that  his  spirit  will  assume  the  whole  duty 
of  keeping  guard,  and  that  he  has  nothing  to  fcar.f 


*  See  Note  K. 

f  "  Mai8  ce  que  Ton  oublieroit  encore  mains  que  les  armes,  et  ce  que  I'oti 
conserve  avec  le  plus  g  and  soin  dont  les  sauvages  sont  capnhles,  ce  sont  les 
Manitous.  J'en  parlerai  ailleurs  plus  amplemcnt :  il  suHit  ici  dc  dire  que  re 
sont  les  symboles,  sous  lesquels  cliucun  se  represente  sou  esprit  rnuiilier.  On 
les  met  lous  dans  un  sac  fait  de  Jones,  et  peiut  de  differcntes  coulcurs ;  et  sou- 
vent,  pour  fairc  honneur  an  chof,  on  place  ce  suo  surle  devant  de  son  canot. 
S'il  y  a  trop  de  Jtfa/u7ou<  pour  tenir  dans  un  seui  sac,  on  les  distribue  dans 
plusicurs,  qui  sont  confies  i\  la  garde  du  lieutenant  et  des  ancieiis  de  cliaque 
Camille.  Mors  on  y  joint  les  prescns,  qui  ont  etc  faits  pour  avoir  des  prison- 
niers,  avee  les  langucs  de  tons  les  animaux,  i^u'on  a  litcs  featlunt  In  cumpofrnc, 
tt  dont  on  doit  /aire  au  relour  un  aacrijice  aux  esprits."  Charlevoix,  Journal, 
p.  223. 

«'  On  campe  lontems  avant  le  soleil  coucbe,  et  pour  I'ordinaire  on  laisse 
«leva  '  le  camp  un  grand  espace  envirounC'  d'une  pulissade,  ou  pl^tOt  d'une 


!" 


t;l 


.til 


i 


l^ 


'I 


'^! 


I17  ii 


!■ 


'    •  1! 


24 

With  this  account  of  Charlevoix,  the  relations 
which  the  Moravian  missionaries  give,  not  only  of 
the  Iroquois,  but  also  of  the  Lenap^s,  or  Delawares, 
and  the  numerous  tribes  derived  from  them,  per- 
fectly accord.  "  The  prevailinjj  opinion  of  all  these 
nations  is,"  says  Loskiel,  *'  that  there  is  one  God, 
or,  as  they  call  him,  one  great  and  good  Spirit,  who 
has  created  the  heavens  and  the  earth,  and  made 
man  and  every  other  creature."  But  "  beside  the 
Supreme  Being,  they  believe  in  good  and  evil  spirits, 
considering  them  as  subordinate  deities."  "  Our 
missionaries  have  not  found  rank  polytheism,  or 
gross  idolatry,  to  exist  among;  the  Indians.  They 
have,  however,  something  which  may  be  called  an 
idol.*  This  is  the  Manitto,  representing,  in  wood, 
the  head  of  a  man  in  miniature,  which  they  always 
carry  about  them,  either  on  a  string  round  their 
neck,  or  in  a  bag.  They  hang  it  also  about  their 
children,  to  preserve  them  from  illness,  and  ensure 
to  them  success.  When  they  perform  a  solemn 
sacrifice,  a  manitto,  or  a  head  as  large  as  life,  is  put 
upon  a  pole  in  the  middle  of  the  house.  But  they 
understand  by  the  word  manitto,  every  being  to 
which   an  offering   is    made,    especially  all  good 

«spece  <le  treillis,  sur  lequel  on  place  les  Mnnitous  tournfes  du  c6t6,  ovi  Ton 
veut  aller.  On  les  y  inroque  pendant  unehev.re,ttonenfailautanl  toushi 
tnaiim,  avnnt  que  de  dicamper.  Aprh  cela  on  croit  tVavoir  rien  a  cralndre,  on 
suppose  i/iie  les  esprits  se  chargent  de  faire  seids  la  sentinelle,  d  loute  Varmee 
dart  tranquillemenl  sous  leur  sauve-garde."  Ibid,  p.  230. 
*  See  Note  L. 


26 


the  relations 
,  not  only  of 
»r  Delawares, 
[1  them,  per- 
n  of  all  these 
;  is  one  God, 
d  Spirit,  who 
h,  and  made 
*' beside  the 
nd  evil  spirits, 
ies."  "  Our 
ily theism,  or  j 
dians.     They 

■ 

'  be  called  an      ^ 
ting,  in  wood, 
1  they  always 
r  round  their     | 
3  about  their 

and  ensure      : 
rm  a  solemn     I 

as  life,  is  put 
se.     But  tliey 

ery  being   to 
ally  all  good 

rn6s  du  cflto,  ovi  Ton 

nfail  aulant  tou.i  les 

ir  rien  a  craindre,  on 

nelle,  d  toule.  Varmse 


spirits.  They  also  look  upon  the  elements,  almost 
all  animals,  and  even  some  plants,  as  spirits,  one 
exceeding  the  other  in  dignity  and  power.  The 
iDanittocs  are  also  considered  as  tutelar  spirits. 
Every  Indian  has  one  or  more,  which  he  conceives 
to  be  peculiarly  given  to  assist  him  and  make  him 
prosper.  One  has,  in  a  dream,  received  the  sun  as 
his  tutelar  spirit,  another  the  moon  ;  a  third,  an  owl ; 
a  fourth,  a  buffalo.  An  Indian  is  dispirited,  and 
considers  himself  as  forsaken  by  God,  till  he  has  re- 
ceived a  tutelar  spirit  in  a  dream  ;  but  those  who 
have  been  thus  favoured,  are  full  of  courage,  and 
proud  of  their  powerful  ally.* 

This  account  is  corroborated  by  Hecke welder  in 
his  late  interesting   history   of  the  Indian  nations. 

*'  It  is  a  part  of  their  religious  belief,"  says  he, 
"  that  there  are  inferior  maniitos,  to  whom  the 
great  and  good  Being  has  given  the  rule  and  com- 
mand over  the  elements ;  that  being  so  great,  he, 
like  their  chiefs,  must  have  his  attendants  to  exe- 
cute his  supreme  behests  ;  these  subordinate  spirits 
(something  in  their  nature  between  God  and  manj 
see  and  report  to  him  what  is  doing  upon  earth  ; 
they  look  down  particularly  upon  the  Indians,  to 
see  whether  they  are  in  need  of  assistance,  and  are 
ready  at  their  call  to  assist  and  protect  them  against 
danger.     Thus  I  have  frequently  witnessed  Indians, 

'  Loskiel,  parti,  cliap.iii.  p.  3-i,  35. 30, 10.  LonJ.  1794. 


I 


( 


il 


26 

on  the  approach  of  a  storm  or  thunder  gust,  address 
the  nianitto  of  the  air  to  avert  all  danger  from  them : 
f  have  also  seen  the  Chippeways,  on  the  lakes  of 
Canada,  pray  to  the  manitto  of  the  waters,  that  he 
tnight  prevent  the  swells  from  rising  too  high,  while 
they  were  passing  over  them.  In  both  these  instan- 
ces, they  expressed  their  acknowledgment,  or 
showed  their  willingness  to  be  grateful,  by  throwing 
tobacco  in  the  air,  or  strewing  it  on  the  waters."* — 
"  But  amidst  all  these  superstitious  notions,  the  Su- 
preme Manitto,  the  creator  and  preserver  of  heaven 
and  earth,  is  the  great  object  of  their  adoration.  On 
him  they  rest  their  hopes — to  him  they  address  their 
prayers,  and  make  their  solemn  sacrifices."! 

The  Knistineaux  Indians,  who  inhabit  the  country 
extending  from  Labrador,  across  the  continent,  to 
the  Highlands  which  divide  the  waters  on  Lake 
Superior  from  those  of  Hudson's  Bay,  appear,  from 
Mackenzie's  account,  to  have  the  same  system,  of 
one  great  Supreme,  and  innumerable  subordinate 
deities.  "  The  Great  Master  of  Life,"  to  use  their 
own  expression,  "  is  the  sacred  object  of  their  devo- 
tion. But  each  man  carries  in  his  medicine  bag  a 
kind  of  household  God,  which  is  a  small  carved 
image  about  eight  inches  long.  Its  first  covering  is 
of  down,  over  which  a  piece  of  beech  bark  is  closely 
tied,  and  the  whole  is  enveloped  in  several  folds  of 


*  See  Note  M. 


i  Heckeweldcr,  p.  205, 6. 


m 


;ust,  address 
•  from  them : 
Lhe  lakes  of 
ters,  that  he 
I  high,  while 
;hese  instan- 
^dgment,  or 
by  throwing 
waters."* — 
ons,  the  Su- 
3r  of  heaven 
)ration.  On 
address  their 

es."t 

t  the  country 

continent,  to 

rs  on   Lake 

appear,  from 

system,  of 

subordinate 

|to  use  their 

their  devo- 

icine  bag  a 

all  carved 

covering  is 

\k  is  closely 

ral  folds  of 

|205,  6. 


red  and  blue  cloth.     This  little  figure  is  an  object  of 
the  most  pious  regard."* 

It  is  remarkable,  that  the  description  given  by 
Peter  Martyr,  who  was  the  companion  of  Columbus, 
of  the  worship  of  the  inhabitants  of  Cuba,  perfectly 
agrees  with  this  account  of  the  Northern  Indians  by 
Mackenzie.  They  believed  in  the  existence  of  one 
supreme,  invisible,  immortal,  and  omnipotent  crea- 
tor, whom  they  named  Jocahuna,  but  at  the  same 
time  acknowledged  a  plurality  of  subordinate  deities. 
They  had  little  images  called  Zemes,  whom  they 
looked  upon  as  only  a  kind  of  messengers  between 
them  and  the  eternal,  omnipotent,  and  invisible  God. 
These  images  they  considered  as  bodies  inhal  aed 
by  spirits,  and  oracular  responses  were  therefore 
received  from  them  as  uttered  by  the  divine  com- 
mand.f 

The  religion  of  Porto  Rico,  Jamaica,  and  His- 
paniola,  was  the  same  as  that  of  Cuba  ;  for  the  in- 
habitants were  of  the  same  race,  and  spoke  the  same 
language.  The  Carrihean  Islands,  on  the  other 
hand,  were  inhabited  by  a  very  fierce  and  savage 
people,  who  were  continually  at  war  with  the  milder 
natives  of  Cuba  and  Hispaniola,  and  were  regarded 


*  Mackenzie's  Voyages  from  Montreal,  on  the  river  St.  Lawrence,  through 
the  continent  of  North  America,  to  the  FroEen  and  Pacific  Oceans,  in  the 
years  1789  and  1793.      Lend.  1801.  4to.  p.  ci.  cii.    8vo.  1802.  vol.  i.  p.  124. 

t  Pet.  iMart.  decad  i.  lib.  ix.  apud  Stillini^fleefs  Origines  Sacra;,  vol.  2.  p. 
360.  and  Edwards'  West-Indies,  vol.  i.  p.  83.    [See  Note  N  ] 


\<]  If 


4 


i! 

id 


'.i 


i 


Hi 


■  f 


^^li'' 


1 1 


28 

by  them  with  the  utmost  terror  and  abhorrence. 
Yet  *'  the  Charaibes,"  to  use  the  langua^<-  of  the 
elegant  historian  of  the  West  Indies,  "  while  they 
entertained  an  awful  sense  of  one  j2;reat  Univeisal 
Cause,  of  a  superior,  wise,  and  invisible  Being  of  ab- 
solute and  irresistible  power,  admitted  also  the 
agency  of  subordinate  divinities.  They  supposed 
that  each  individual  person  had  his  peculiar  protector 
or  tutelary  deity ;  and  they  had  their  lares  and  pe- 
nates,  gods  of  their  own  creating."  "  Hughes,  in  his 
History  of  Barbadoes,  mentions  many  fragments  of 
Indian  idols,  dug  up  in  that  island,  which  were  com- 
posed of  the  same  materials  as  their  earthen  vessels. 
'  I  saw  the  head  of  one,'  says  he,  '  which  alone 
weighed  above  sixty  pounds.  This,  before  it  was 
broken  off,  stood  upon  an  oval  pedestal,  about  three 
feet  in  height.  The  heads  of  all  the  others  were 
very  small.  These  lesser  idols  were,  in  all  proba- 
bility, made  small  for  the  ease  and  convenieucy  of 
being  carried  with  them  in  their  several  journeys,  as 
the  larger  sort  were  perhaps  designed  for  some  sta- 
ted places  of  worship.'  ^'* 

Thus,  in  this  vast  extent  of  country,  from  Hud- 
son's Bay  to  the  West  Indies,  including  nations 
whose  languages  are  radically  different,  nations  un- 
connected with,  and  unknown  to,  each  other,  the 
greatest  uniformity  of  belief  prevails  with  regard  to 

^  Edwards,  vol.  i.  p.  48-9.  and  Hughes,  p.  7.  apud  Edwards  ut.  sup. 


abhorrence. 
uag<'  ot"  the 
witile  they 
It  Univt'isal 
5eing  of  ab- 
(l  also  the 
y  supposed 
ar  protector 
res  and  pe- 
o;hes,  in  his 
raji^ments  of 
1  were  corn- 
hen  vessels. 
;'hich  alone 
fore  it  was 
about  three 
others  were 
1  all  proba- 
venieney  of 
ourneys,  as 
r  some  sta- 

Tom  Had- 
ing nations 
nations  un- 
other,  the 
I  regard  to 

'ards  ut.  sup. 


29 

the  Supreme  Being,  and  the  greatest  harmony  in 
their  system  of  polytheism.  After  this  view,  it  is 
impossible  not  to  remark,  that  there  is  a  smaller  de- 
parture ftom  the  original  religion  among  the  Indiar 
of  America,  than  among  the  more  civilized  nations 
of  Egypt,  Greece,  and  Rome.  The  idea  of  the 
Divine  Unity  is  much  more  perfectly  preserved ;  the 
subordinate  divinities  are  kept  at  a  much  more  im- 
measurable distance  from  the  Great  Spirit ;  and, 
above  all,  there  has  been  no  attempt  among  them  to 
degrade  to  the  likeness  of  men,  the  invisible  and  in- 
comprehensible Creator  of  the  universe.  In  fact, 
theirs  is  exactly  that -milder  form  of  idolatry  which 
"  prevailed  every  where  from  the  days  of  Abraham, 
his  single  family  excepted,"  and  which,  after  the 
death  of  that  patriarch  and  of  his  son  Isaac,  infected, 
from  time  to  time,  even  the  chosen  family  itself.* 

II.  The  belief  of  a  future  state  of  rewards  and 
punishments  has  been  kept  alive  among  all  heathen 
nations,  by  its  connexion  with  the  sensible  enjoy- 
ments and  sufferings,  and  the  consequent  hopes  and 
terrors  of  men. 

Its  origin  must  have  been  in  divine  revelation  ;  for 
it  is  impossible  to  conceive  that  the  mind  could  have 
attained  to  it  by  its  own  unassisted  powers.  But 
the  thought,  when  once  communicated,  would,  in  the 
shipwreck  of  dissolving  nature,  be  clung  to  with  the 

Hovsley's  Dissertation,  nt  supr.  p.  47. 


(t 


!  ' 


30 


f  ! 


ill 


1 


K  ; 


:M\\>] 


V: 


gvasp  of  expiring  hope.  Hence  no  nations  have  yet 
been  found,  however  rude  and  barbarous,  who  have 
not  agreed  in  the  great  and  general  principle  of  retri- 
butive immortality.  When,  however,  we  descend 
to  detail,  and  inquire  into  their  peculiar  notions  with 
regard  to  this  expected  state,  we  find  that  their  tra- 
ditions are  coloured  by  the  nature  of  their  earthly 
occupations,  and  the  opinions  they  thence  entertain 
on  the  subject  of  good  and  evil. 

This  remark  is  fully  verified  by  the  history  of  the 
American  Indians.  "  The  belief  most  firmly  esta- 
blished among  the  American  savages,"  says  Charle- 
voix, *'  is  that  of  the  immortality  of  the  soul.*  They 
suppose,  that  when  separated  from  the  body,  it  pre- 
serves the  same  inclinations  which  it  had  when  both 
were  united.  For  this  reason,  they  bury  with  the 
dead  all  that  they  had  in  use  when  alive.  Some 
imagine  that  all  men  have  two  souls,  one  of  which 
never  leaves  the  body  unless  it  be  to  inhabit  ano- 
ther. This  transmigration,  however,  is  peculiar  to 
the  souls  of  those  who  die  in  infancy,  and  who 
therefore  have  the  privilege  of  commencing  a  se- 
cond life,  because  they  enjoyed  so  little  of  the  first. 
Hence  children  are  buried  along  the  highways,  that 
the  women,  as  they  pass,  may  receive  their  souls. 
From  this  idea  of  their  remaining  with  the  body, 
arises  the  duty  of  placing  food  upon  their  graves  ;t 
and  mothers  have   been  seen  to  draw  from  their 


it  ii  r ;  i 


^  See  Note  O. 


t  Journul  Historique,  p.  351.    [See  Note  P.J 


■i'l 


31 


* 


bosoms  that  nourishment  whi  h  these  littlo  crea- 
tures loved  when  alive,  and  shed  it  upon  the  earth 
which  covered  their  remains."* 

*^  When  the  time  has  arrived  for  the  departure  of 
those  spirits  which  leave  the  body,  they  pass  into  a 
region  which  is  destined  to  be  their  eternal  abode, 
and  which  is  therefore  called  the  Country  of  Souls. 
This  country  is  at  a  great  distance  toward  the  west, 
and  to  go  thither  costs  them  a  journey  of  many 
months.  They  have  many  difficulties  to  surmount, 
and  many  perils  to  encounter.  They  speak  of  a 
stream  in  which  many  suffer  shipwreck ; — of  a  dog 
from  which  they,  with  difficulty,  defend  them- 
selves ; — of  a  place  of  suffering  where  they  expiate 
their  faults  ; — of  another  in  which  the  souls  of  those 
prisoners  who  have  been  tortured  are  again  tor- 
mented, and  who  therefore  linger  on  their  course, 
to  delay  as  long  as  possible  the  moment  of  their 
arrival.  From  this  idea  it  proceeds,  that  after  the 
death  of  these  unhappy  victims,  for  fear  their  souls 
may  remain  around  the  huts  of  their  tormentors  from 
the  thirst  of  vengeance,  the  latter  are   careful  to 


mi 


',m 


;S,| 

'hi 

I  ij 


*  «  On  a  vft  des  m^res  garJer  des  ann6cs  entiores  les  cadavres  de  leiirs  ea- 
£ans,  et  ne  pouvoir  s'en  eloigner ;  et  d'autres  se  tirer  du  lait  de  la  mamclle, 
et  le  repandre  sur  la  tombe  de  ces  petites  cr6atures.  St  le  feu  prend  k  uQ 
village,  ou  il  y  ait  des  corps  morts,  c'est  la  premiere  chose  qu'on  met  en 
suretc  on  se  depouille  de  ce  qu'on  a  de  plus  pr6cieux,  pour  en  parer  lea 
defunts :  de  tems  en  tcms  on  decouvrc  le ure  cercueils  pour  les  changer  d'ha* 
bits,  et  Ton  s'arrache  les  morceaux  de  la  bouclie,  pour  les  porter  sur  leur 
sepulture,  et  dans  les  lieux,  ou  Ton  s'imagin«  que  leurs  amesss  pronaeneDt." 
Charlevoix.  Jotnnal,.  ut  supr.  p.  372-3, 


i) 


■■  ; 


'■!;  ;l 


32 


strike  every  place  around  them  with  a  staff,  and  to 
utter  such  terrible  cries  as  may  oblige  them  to  de- 
part 


To  be  put  to  death  as  a  captive  is,  therefore,  an 
exclusion  from  the  Indian  paradise  ;  and,  indeed, 
"  the  souls  of  all  who  have  died  a  violent  death, 
even  in  war,  and  in  the  service  of  their  country,  are 
supposed  to  have  no  intercourse  in  the  future  world 
with  other  souls.f  They  therefore  burn  the  bodies 
of  such  persons,  or  bury  them,  sometimes  before  they 
have  expired.  They  are  never  put  into  the  common 
place  of  interment,  and  they  have  no  part  in  that 
solemn  ceremony  which  the  Huronsand  the  Iroquois 
observe  every  ten  years,  and  other  nations  every 
eight,  of  depositing  all  who  have  died  during  that 
period  in  a  common  place  of  sepulture."| 

To  have  been  a  good  hunter,  brave  in  war,  fortu- 
nate in  every  enterprise,  and  victorious  over  many 
enemies,  are  the  only  titles  to  enter  their  abode  of 
bliss.  The  happiness  of  it  consists  in  the  never-fail- 
ing supply  of  game  and  fish,  an  eternal  spring,  and 
an  abundance  of  every  thing  which  can  delight  the 

"  Journal  Historiqiie,  ut  supr.  p.  352.    [See  Note  Q.J 

t  How  ditterent  from  the  opinions  of  the  Scandinavian  Nations,  from 
whose  paradise  all  were  excluded  who  ignobly  died  in  the  common 
course  of  nature.  None  were  admitted  to  the  Hall  of  Odin  but  those  who 
hail  i'allen  in  battle. 

%  Charlevoix,  Journal  Hist.  p.  376-7.  This  ceremony  is  called  the  feast 
of  the  dead,  or  of  souls,  and  is  described  very  minutely  by  Charlevoix,  who 
C4ills  it  "  Taction  la  plus  singulicre  et  la  plus  celebre  de  toute  la  religion  def 
sauvages." 


Wl 

to 


33 


1  stafT,  and  to 
e  them  to  dc- 

therpfore,  an 

and,  indeed, 

anient  death, 

country,  are 

future  world 

irn  the  bodies 

?s  before  they 

» the  common 

part  in  that 

I  the  Iroquois 

lations  every 

d  during  that 

n 

n  war,  fortu- 

over  many 

eir  abode  of 

e  never-fail- 

spring,  and 

delight  the 


ian  Nations,  from 

in  the  common 

in  but  those  who 

s  called  the  feast 
Chiuievoix,  who 
te  la  religion  des 


senses  without  the  labour  of  procuring  it."*  Such 
are  the  pleasures  which  they  anticipate  who  often 
return  weary  and  hungry  from  the  ciwise,  who  are 
often  exposed  to  the  inclemencies  of  a  wintry  sky, 
and  who  look  upon  all  labour  as  an  unmanly  and 
degrading  employment. 

The  Chepewyans  live  between  the  parallels  of  lat. 
60  and  65  north,  a  region  of  almost  perpetual  snows  ; 
where  the  ground  never  thaws,  and  is  so  barren  as 
to  produce  nothing  but  moss.f 

To  them,  therefore,  perpetual  verdure  and  fer- 
tility, and  waters  imincuml)ered  with  ice,  are  volup- 
tuous imag(^s.  Hence  they  imagine  that,  after  death, 
they  shall  inhabit  a  most  beautiful  island  in  the 
centre  of  an  extensive  lake.  On  the  surface  of  this 
lake*  they  will  embark  in  a  stone  canoe,  and  if  their 
actions  have  been  generally  good,  will  be  borne  by 
a  gentle  current  to  their  delightful  am]  eternal  abode. 
But  if,  on  the  contrary,  their  bad  actions  predominate, 
"  the  stone  canoe  sinks,  and  leaves  them  up  to  their 
chins  in  the  water,  to  behold  and  regret  the  reward 
enjoyed  by  the  good,  and  eternally  struggling,  but 
with  unavailing  endeavours,  to  reach  the  blissful 
island,  from  which  they  are  excluded  for  ever."t 

On  the  other  hand,  the  Arrowauks,  or  natives  of 


*  Charlev.  ut  supr.  p.  352-3. 
t  Mackenzie,  8vo.  vol.  I.  p.  155. 1S7. 

t  Mackenzie,  ut  sup.  General  History  of  the  Fur  Trade,  4to.  p.  cxix.  8vf 
vol.  i.  p.  145,  6. 

5 


\i 


I 


t 


1:8-  i 


'V 


:ll  i 


,W 


•I 


h  I 


ti 


If 


ii4 

Cuba,  Hispuniola,  Porto  llico,  Jamaica  and  Trini- 
dad, would  naturally  place  their  enjoyments  in 
every  thing  that  was  o|)posite  to  the  violence  of  a 
tropical  climate.  "  They  supposed,  therefore,  that 
the  spirits  of  ^ood  men  were  conveyed  to  the  plea- 
sant valley  of  Coyaba;  a  place  of  indolent  tranquillity, 
ahoiuiding  with  giiavas  and  other  delicious  fruits, 
coo'  shades,  and  murmuring  rivulets ;  in  a  country 
where  drought  never  rages,  and  the  hurricane  is 
never  felt."* 

While  these  voluptuous  people  made  the  happi- 
ness of  the  Future  State  to  consist  in  these  tranquil 
enjoyments,  their  fierce  enemies,  the  Charaibes, 
looked  forward  to  a  paradise,  in  which  the  brave 
would  be  attended  by  their  wives  and  captives. 
"  The  degenerate  and  the  cowardly,  they  doomed 
to  everlasting  banishment  beyond  the  mountains;  to 
unremitting  labour  in  employments  that  disgrace 
manhood — a  disgrace  heightened  by  the  greatest  of 
all  afflictions,  captivity  and  servitude  among  the  Ar- 
rowauks."t 

Thus  the  ideas  of  the  savage,  with  regard  to  the 
peculiar  nature  of  future  bliss  or  woe,  are  always  mo- 
dified by  associations  arising  from  his  peculiar  situa- 
tion, his  peculiar  turn  of  thought,  and  the  pains  and 
pleasures  of  the  senses.  With  regard  to  the  ques- 
tion in  what  their  happiness  or  misery  will  consist, 


an 
but 

sei^ 
the 
ali( 


"  Edwards'  Wcsl  Indies,  vol.  i.  p.  73. 


t  Ibid,  vol.  i.  p.  47. 


:i 

■' 
1 

(■ 

tl 

i  i 

i 

and  Triiii- 
oynieiits  in 
iolence  of  a 
refore,  that 
to  thr-  plea- 
tranquillity, 
cious  fruits, 
in  a  country 
liurricane  is 

the  happl- 
ese  tranquil 

Charaibes, 
1  the  brave 
ad  captives, 
ley  doomed 
tuntains;  to 
lat  disgrace 

greatest  of 
ong  the  At- 

gard  to  the 
always  mo- 
uliar  situa- 
e  pains  and 
the  ques- 
viil  consist, 

A.  i.  p.  47. 


35 


they  differ ;  but  with  regard  to  the  existence  of  a 
future  state,  and  that  it  will  be  a  state  of  retribution 
for  the  deeds  done  in  the  body,  they  agree  without 
exception,  and  their  faith  is  bright  and  cloudless. 
*'  Whether  you  are  divinities  or  mortal  men,"  said 
an  old  man  of  Cuba  to  Columbus,  '*  we  know  not— 
but  if  you  are  men,  subject  to  mortality  like  our- 
selves, you  cannot  be  unapprised,  that  after  this  life 
there  is  another,  wherein  a  very  difl'erent  portion  is 
allotted  to  good  and  bad  men.  If,  therefon^  you 
expect  to  die.  and  believe,  with  us,  that  every  one  is 
to  be  rewarded  in  a  future  state,  according  to  his 
conduct  in  the  present,  you  will  do  no  hurt  to  those 
who  do  none  to  you."* 

This  relation  is  given  us  by  Martyr,  and  it  is  suf- 
ficient to  show,  with  what  exactness  the  primitive 
belief  has  been  retained.  This  man  was  a  savage, 
but  he  spoke  the  language  of  the  purest  revelation. 

III.  On  the  belief  of  a  God  who  regulates  the 
affairs  of  men,  and  of  a  future  state  of  rewards  and 
punishments,  all  religion  is  founded;  and  from  these 
principles,  all  religious  rites  are  ultimately  derived. 
But  there  is  an  obvious  distinction  to  be  made,  be- 
tween the  tradition  of  doctrines,  and  the  tradition  of 
those  outward  observances  with  which  the  doctrines 
were  originally  connected.     The  tradition  of  doc- 

'  Herrera,  lib.  ii.  cap.  14.  and  Martyr,  decfid.  i.  lib.  iii.  apud  Edwards, 
vol.  i.  p.  72-3.    See  also  Stillingfleet's  Orig.  Sac.  Oxon.  171*7.  vol.  2.  p.  357. 


II 


I 

'i 


tl 


i 
t 


>    ' 


i 


i  mi 


96 


trinos  is  oral ;  tin*  tradition  of  ceremonies  is  ocular 


ru 


'h 


)f  the 


)ie  n 


most  SI    _ 

from  moutli  to  moiitli,  is  HiMcoloiired  and  distorted. 
After  a  few  removals  from  its  source,  it  becomes  so 
altered  as  hardly  to  have  any  resemblance  to  its  first 
form.  Hut  it  is  not  so  with  regard  to  actions. 
These  are  retained  by  the  sight,  the  most  faithful 
and  accurate  of  our  senses  : — they  are  imitated  ; — 
the  imitation  becomes  habitual ; — and  habits,  when 
once  formed,  are  with  difliculty  eradicated.  No 
fact  is  more  certain,  or  falls  more  within  the  expe- 
rience of  every  attentive  observer  of  our  nature,  than 
that  of  customs  prevailing  among  nations,  for  which 
they  are  totally  unable  to  account.  Even  among 
individuals,  habits  exist,  long  after  the  causes  have 
ceased,  to  which  they  owed  their  origin.  The  child 
imitates  the  actions  of  the  parent,  without  inquiring, 
in  all  cases,  into  the  motives  which  lead  to  the  ob- 
servance;  and  even  if  informed  of  the  motives,  he 
may  either  misconceive  or  forget  them.  Here  then 
is  the  difference  between  oral  and  ocular  tradition. 
The  doctrine  may  be  lost  in  the  current  of  ages, 
while  the  ceremony  is  transmitted  unimpaired. 

Scgnius  irrltunt  ariimos  demissa  per  aiirem 
Quiitn  ({iia;  sunt  uculis  subjecta  iiiielibus. 

HoK.  A.  P.  180.» 

' That  which  strikes  thr  eye 


Lives  long  upon  the  mind  :  The  faithful  >l^Ut 
Engraves  the  image  with  a  beam  of  light. 


iiit's  is  ocular. 
r,  as  it  passes 
and  distorted. 
it  becomes  so 
nee  to  Its  first 
rd  to  actions. 

most  faithful 
B  imitated ; — 

habits,  when 
idicatcHl.  No 
hiu  the  expe- 
r  nature,  than 
)ns,  for  which 
Even  among 
I  causes  have 
I.  The  child 
out  inquiring, 
ad  to  the  ob- 
e  motives,  he 
Here  then 
lar  tradition, 
rent  of  ages, 
1  paired. 


TJ 


loK.  A.  P.  180.* 


37 

fn  endeavouring,  then^fore,  to  trace  the  affinities 
which  a  corrupt  religion  may  bear  to  the  pure,  if  wo 
wish  to  be  successful,  we  must  confine  ourselves  to 
its  outward  observances.  This  remark  applies  with 
peculiar  force  to  the  religion  of  the  Indian  tribes. 
They  ha\  e  never  possessed  the  knowledge  of  letters, 
and  all  their  religious  doctrines  have  been  trusted  to 
the  uncertain  conveyance  of  oral  tradition.  The 
wild  and  roving  life  of  the  Indian,  is  at  variance  with 
(he  reception  of  regular  instruction  ;  and  though  the 
parents  may  be  very  careful  in  relating  th(;ir  tradi- 
tions to  their  children,^  they  must,  of  necessity,  be 
confused  and  imperfect. 

But  supposing  them  to  be  ever  so  exact,  we  have 
no  certainty  that  the  accounts  given  of  them  by  tra- 
vellers are  correct.  The  Indians,  it  has  before  been 
observed,  are  not  communicative  on  religious  sub- 
jects ;  and  they  may  take  pleasure  in  baflling,  or  mis- 
leading, the  curiosity  of  white  ukmi,  whom  they,  in 
general,  look  upon  with  no  frieiully  eye.  And  with 
regard  to  oral  traditions,  there  is  greater  room,  also, 
for  the  imagination  of  the  traveller  to  draw  wrong 
conclusions,  and  to  be  influenced  in  his  report  by  the 
power  of  a  preconceived  system.  On  the  other 
hand,  with  regard  to  religious  ceremonies,  he  has 
only  to  give  a  faithful  relation  of  what  he  sees  ;  and 


I: 


"ye 
lit 


*  See  Ui;(;ke\\cKh'r,  Hist.  Ace.  p  99.  who  mentions  the  great  pain;* 
which  Ihfi  liiUiiuis  take  to  instil  good  prhiciples  into  tin;  minds  of  their  chil- 
dren. 


M4 


I 


-M 


%'. 


ri 


W 


j. 


38 

even  if  the  force  of  some  favourite  theory,  leads  him 
to  mingle  his  comments  with  his  description,  a  judi- 
cious reader  is  able  to  separate  the  one  from  the 
other.  Tlie  apj)lication  of  these  principles  will  save 
much  labour,  and  give  certainty  to  a  subject,  which 
has  hitherto  been  considered  as  affording  nothing 
but  conjecture.  We  will  proceed,  then,  to  consider 
the  external  part  of  the  religion  of  the  Indians,  and 
we  shall  soon  see,  not  only  that  there  is  a  great 
uniformity  among  the  rites  of  nations  who  are  radi- 
cally different,  but,  if  I  am  not  mistaken,  that  con- 
nexion with  the  patriarchal  religion  which  might 
naturally  be  supposed  to  exist,  if  the  one  be  consi- 
dered as  a  corruption  of  the  other. 

All  who  have  been  conversant  with  the  worship 
of  the  American  tribes,  unite  in  the  assertion,  that 
they  offer  sacrifices  and  oblations,  both  to  the  Great 
Spirit,  and  to  the  subordinate  or  intermediate  Divi- 
nities. 

To  all  the  inferior  deities,  whether  good  or  male- 
volent, the  Hurons,  the  Iroquois,  and  the  Algonkins, 
make  various  kinds  of  offerings.  "  To  propitiate 
the  God  of  the  Waters,"  says  Charlevoix,  "  they 
cast  into  the  streams  and  lakes,  tobacco,  and  birds 
which  they  have  put  to  death.  In  honour  of  the 
Sun,  and  also  of  inferior  Spirits,  they  consume  in 
the  fire  a  part  of  every  thing  they  use,  as  an  acknow- 
ledgment of  the  power  from  which  they  have  de- 


39 


\f^  leads  him 
tion,  a  judi- 
le  from  the 
ies  will  save 
[ject,  which 
ling  nothing 
,  to  consider 
Indians,  and 
;  is  a  great 
ho  are  radi- 
n,  that  con- 
^hich  might 
le  be  consi- 


the  worship 
lertion,  that 
the  Great 
idiate  Divi- 


}d  or  male- 
Algonkins, 
0  propitiate 
Dix,  "  they 
and  birds 
lour  of  the 
onsume  in 
n  acknow- 
have  de- 


rived these  possessions.  On  some  occasions,  they 
have  been  observed  to  make  libations,  invoking  at 
the  same  time,  in  a  mysterious  manner,  the  object 
of  their  worship.  These  invocations  they  have 
never  explained ;  whether  it  be,  that  they  have  in 
fact  no  meaning,  or  that  the  words  have  been  trans- 
mitted by  trndition,  unaccompanied  by  their  signifi- 
cation, or  that  the  Indians  themselves  are  unwilling 
to  reveal  the  secret.  Strings  of  wampum,  tobacco, 
ears  of  corn,  the  skins,  and  often  the  whole  carcasses 
of  animals,  are  seen  along  difficult  or  dangerous 
roads,  on  rocks,  and  on  the  shores  of  rapids,  as  so 
many  offerings  made  to  the  presiding  spirit  of  the 
place.  In  these  cases,  dogs  are  the  most  common 
victims  ;*  and  are  often  suspended  alive  upon  trees 
by  the  hinder  feet,  where  they  are  left  to  die  in  a 
state  of  madness."t 

What  Charlevoiv  ^hus  affirms,  with  regard  to  the 
Hurons,  Iroquois,  and  Algonkins,  is  mentioned  by 
Mackenzie,  as  practised  among  the  Knisteneaux. 
"  There  are  stated  periods,"  says  he,  *'  such  as  the 
spring  and  autumn,  when  they  engage  in  very  long 
and  solemn  ceremonies.  On  these  occasions,  dogs 
are  offered  as  sacrifices ;  and  those  which  are  fat 
and  milk  white  are  preferred.  They  also  make  large 
offerings  of  their  property,  whatever  it  may  be. 
The  scene  of  these  ceremonies,  is  in  an  open  inclo- 


See  Note  R 


I  Charlevoix,  Journal,  p.  347-8 


i 


if. 


^ 


ill 


i 


■•Si. 

p.  Hi  :;  :■ 
i! 

,1 


'A 


i:!'!'! 


40 

sure,  on  the  bank  of  a  river  or  lake,  and  in  the  most 
conspicuous  situation,  in  order  that  such  as  are  pass- 
ing along,  or  travelling,  may  be  induced  to  makc^ 
their  offerings.  There  is  also  a  particular  custom 
among  them,  that  on  these  occasions,  if  any  of  the 
tribe,  or  even  a  stranger,  should  be  passing  by,  and 
be  in  real  want  of  any  thing  that  is  displayed  as  an 
offering,  he  has  a  right  to  take  it,  so  that  he  replaces 
it  with  some  article  he  can  spare,  though  it  be  of  far 
inferior  value ;  but  to  take  or  touch  any  thing  wan- 
tonly is  considered  as  a  sacrilegious  act,  and  highly 
insulting  to  the  Great  Master  of  Life,  who  is  the 
sacred  object  of  their  devotion."  At  the  feasts 
made  by  their  chiefs,  he  farther  observes,  "  a  small 
quantity  of  meat  or  drink  is  sacrificed  before  they 
begin  to  eat,  by  throwing  it  into  the  fire,  or  on  the 
earth."* 

A  similar  account  is  given  by  Adair  of  the  prac- 
tice among  the  Creeks,  Katabahs,  Cherokees,  Choc- 
taws,  and  other  southern  Indians.  "  The  Indian 
women,"  says  he,  *'  always  throw  a  small  piece  of 
the  fattest  of  the  meat  into  the  fire,  when  they  are 
eating,  and  frequently  before  they  begin  to  eat. 
They  pretend  to  draw  omens  from  it,  and  firmly  be- 
lieve that  it  is  the  mean  of  obtaining  temporal  bless- 
ings, and  averting  temporal  evils.  The  men,  both 
in  their  summer  and  winter  hunt,  sacrifice  in  the 

*  Gen.  Hist,  of  Fur  Trade,  4to.  p.  c.  ci.  cil.  civ.  8vo.  vol.  i.  p.  123-4. 128. 


to 
a 


I  in  the  most 
I  as  are  pass- 
ced  to  makc^ 
ular  custom 
f  any  of  the 
smg  by,  and 
played  as  an 
i  he  replaces 
h  it  be  of  far 
^  thing  wan- 
,  and  highly 

who  is  the 
it  the  feasts 
;s,  *'  a  small 

before  they 
re,  or  on  the 

of  the  prac- 

iees,  Choc- 

Fhe  Indian 

lall  piece  of 

len  they  are 

gin  to   eat. 

d  firmly  be- 

poral  bless- 

men,  both 

fice  in  the 

i.  p.  123-4. 128. 


41 

woods  a  large  fat  piece  of  the  first  buck  they  kill, 
and  frequently  the  whole  carcass.  This  they  offer 
up,  either  as  a  thanksgiving  for  the  recovery  of 
health,  and  for  their  former  success  in  hunting,  or 
tliat  the  Divine  care  and  goodness  may  still  be  con- 
tinued to  them."* 

The  song  of  the  Lenape  warriors,  as  they  go  out 
to  meet  their  enemy,  concludes  with  the  promise  pf 
a  victim  if  they  return  in  safety. 

,0  !  Thou  Great  Spirit  above  ! 

Give  me  strengtii  and  coiirnjie  to  meet  my  enemy  : 

Suffer  me  to  return  again  to  my  children, 

To  my  wife, 

And  to  my  relations  ! 

Take  pity  on  me  and  preser\'e  my  liiV , 

And  I  will  make  to  thee  a  sacrifice. 

Accordingly,  "  after  a  successful  war,"  says 
Hecke welder,  "  they  never  fail  to  offer  up  a  sacrifice 
to  the  great  Being,  to  return  him  thanks  for  having 
given  them  courage  and  strength  to  destroy  or  con- 
quer their  enemies."t 

Loskiel,  who  has  given  a  minute  account  of 
the  sacrifices  offered  by  the  Lenape  or  Dehi- 
wares,  and  who  is  said,  by  Hecke  welder,  to  have 
almost  exhausted  the  subject,  affirms  that  they 
are   offered   upon  all   occasions,  the    most   trivial, 

*  Adair,  Hist,  of  North  American  Indians,  p.  115.  117. 

^  Heckcwelder,  Hist.  Arc  of  [nd.  p.  204,  207.     [See  Note  S,] 

6 


\ 


m- 


I 


\  I, 

5i :  k- 


I 


Oil 


is 


,.l  \\ 


'(y 


if    ^i 


.1!. 


il 


lii 

Hi 
if 


t  if 


I     r 


)         1 

i       ^ 


f  r 


42 


us  well  as  the  most  important.  "  They  sacrifice  to 
a  hare,"  says  he,  "  because,  according  to  report, 
the  first  ancestor  of  thu  Indian  tribes  had  that  name.* 
To  indian  <^orn,  they  sacrifice  bear's  flesh,  but  to  deer 
and  bears,  indian  corn  ;  to  the  fishes,  small  pieces  of 
bread  in  the  shape  of  fishes ;  but  they  positively 
deny,  that  they  pay  any  adoration  to  these  subordi- 
nate good  spirits,  and  affirm,  that  they  only  worship 
the  true  God,  through  them :  For  God,  say  they, 
does  not  require  men  to  pay  offerings  or  adoration 
immediately  to  him.  He  has,  therefore,  made 
known  his  will  in  dreams,  notifying  to  them,  what 
beings  they  have  to  consider  as  Manittoes,  and  what 
offerings  to  make  to  them."t — "When  a  boy  dreams, 
that  he  sees  a  large  bird  of  prey,  of  the  size  of  a  man, 
flying  toward  him  from  the  north,  and  saying  to 
him,  *  Roast  some  meat  for  me,'  the  boy  is  then 
bound  to  sacrifice  the  first  deer  or  bear  he  shoots  to 
this  bird.  The  sacrifice  is  appointed  by  an  old  man, 
who  fixes  on  the  day  and  place  in  which  it  is  to  be 
performed.  Three  days  previous  to  it,  messengers 
are  sent  to  invite  the  guests.  These  assemble  in 
some  lonely  place,  in  a  house  large  enough  to  con- 
tain three  fires.     At  the  middle  fire,  the  old  man 


*  This  may  account  for  the  following  statement  by  Charlevoix  :  "  Pres- 
que  toutes  les  Nations  Algonquines  ont  donne  le  noin  de  grand  Lievre  an 
premier  Esprit.  Quelqucs  uns  rappeUeiit  MirJmbou  :  d'antres  /llafiocan ." 
Journal,  p.  344. 

'  Loskiel,  p.  40 


I  Q 


y  sacrifice  to 
ig  to  report, 
d  that  name.* 
h,  but  to  deer 
mall  pieces  of 
ey  positively 
:hese  subordi- 
only  worship 
Dd,  say  they, 
or  adoration 
trefore,   made 
o  them,  what 
toes,  and  what 
a  boy  dreams, 
size  of  a  man, 
ind  saying  to 
boy  is  then 
he  shoots  to 
an  old  man, 
ich  it  is  to  be 
it,  messengers 
assemble  in 
lough  to  con- 
the  old  man 

Charlevoix :  "  Pres- 
de  grand  Litvre  an 
tVnnlres  Mahocan." 


performs  the  sacrifice.  Having  sent  for  twelve 
strait  and  supple  sticks,  he  fastens  them  into  the 
ground,  so  as  to  inclose  a  circular  spot,  covering 
them  with  blankets.  He  then  rolls  twelve  red-hot 
stones  into  the  inclosure,  each  of  which  is  dedicated 
to  one  God  in  particular.  The  largest  belongs,  as 
they  say,  to  the  great  God  in  Heaven  ;  the  second, 
to  the  sun,  or  the  God  of  the  day  ;  the  third,  to  the 
night  sun,  or  the  moon  ;  the  fourth,  to  the  earth  •, 
the  fifth,  to  the  fire ;  the  sixth,  to  the  water ;  the 
seventh,  to  the  dwelling  or  House-God ;  the  eighth, 
to  indian  corn ;  the  ninth,  to  the  W3st :  the  tenth, 
to  the  south ;  the  eleventh,  to  the  east ;  and  the 
twelfth,  to  the  north.  The  old  man  then  takes  a 
rattle,  containing  some  grains  of  indian  corn,  and 
leading  the  boy,  for  whom  the  sacrifice  is  lade,  into 
the  enclosure,  throws  a  handful  of  tobacco  upon  the 
red-hot  stones,  and  as  the  smoke  ascends,  rattles  his 
calabash,  calling  each  God  by  name,  and  saying  : 
*  This  boy  (naming  him)  ofiers  unto  thee  a  fine  fat 
deer  and  a  delicious  dish  of  sapan  !  Have  mercy  on 
him,  and  grant  good  luck  to  him  and  his  family.'  "* 
All  the  inhabitants  of  the  West  Indies  offered  sa- 
crifices ;  and  of  these,  the  Charaibes  were  accustom- 
ed, at  the  funerals  of  their  friends,  to  offer  some  of 
the  captives  who  had  been  taken  in  battle.f  I 
scarcely  need  advert  to  the  well-known  fact,  that 

''  liOskiel,  part  i.  cap.  iii.  p.  42-3. 
\  Edwards'  West-Indies,  p.  47.  51. 


•  'I 


I't 


,;    f 


t    i 


.  t 


lii 
i-  I' 


-I 


*  i' 


P- 


•  }  I- 


(■  ' 


!  ,, 


f 


I  - 


human  sacrifices  were  offered  by  the  Mexicans.  Oi 
these,  all  the  Spanish  historians  have  give"  the  most 
horrible  and  disgusting  account,  and  they  are  de- 
scribed more  especially  by  Bernal  Diaz,  who  was 
an  eye  witness,  with  the  most  artless  and  affecting 
simplicity.  Of  this  practice,  however,  there  are  no 
traces  among  the  present  Indian  tribes,  unless  the 
tormenting  of  their  captives,  as  Charlevoix  seems  to 
intimate,  be  considered  as  a  sacrifice  to  the  God  of 
war.* 

That  the  practice  ol  sacrifice,  as  an  expiation  for 
sin,  formed  a  prominent  feature  in  the  religion  of  all 
the  nations  of  the  old  world,  is  a  truth  too  well 
known  to  require  proof.  That  it  formed  a  part  of 
the  patriarchal  religion  is  equally  evident ;  and  that 
it  must  have  been  of  divine  institution  will,  I  think, 
be  admitted,  after  a  very  little  reflection.  The  ear- 
liest instance  of  worship,  recorded  in  the  Holy  Scrip- 
tures, is  the  sacrifice  offered  by  Cain  and  Abel,  at  a 
period  when  no  permission  had  yat  been  given  to  eat 
animal  food,  and  no  pretext  could  have  possibly  pre- 
sented itself  to  the  mind  of  man  for  taking  the  life 
of  any  of  the  creatures  of  God.  It  is  equally  incon- 
ceivable, that  by  any  deduction  of  unassisted  reason, 

"  "II  semble  que  ce  soit  desvictiniesqu'onengraisse  pour  le  sacrifice,  et  ils 
sont  eifectiveinent  imnioles  nu  Dieu  de  la  Guerre :  la  seuie  ditference  qu'on 
met  entre  ceux  et  las  aiitres,  (the  adopted  prisoners,)  c'est  qu'on  leur  noircit 
euti6rernent  le  visage."    Journal  Hist.  p.  246. 


V.~.i- 


ixicans.  Of 
vc"  the  most 
tlicy  are  de- 
az,  who  was 
and  affecting 
there  are  no 
;s,  unless  the 
oix  seems  to 
,0  the  God  of 


expiation  for 
religion  of  all 
uth  too  well 
ned  a  part  of 
nt ;  and  that 
iviii,  I  think, 
The  ear- 
Holy  Scrip- 
id  Abel,  at  a 
given  to  eat 
Dossibly  pre- 
iking  the  life 
ually  incon- 
isted  reason, 

ir  le  sacrifice,  et  ils 
e  difference  qu'on 
fiu'on  leur  noircit 


45 

the  mind  could  have  arrived  at  the  conclusion,  that 
to  destroy  a  part  of  creation,  could  be  acceptable  to 
the  Creator ;  much  less,  that  it  could  be  viewed  as 
an  act  of  homage.  The  difiiculty  is  still  greater, 
when  it  is  considered  that  this  was  intended  as  an 
expiation  for  the  sins  of  the  offerer.  How  could  the 
shedding  of  the  blood  of  an  animal  be  looked  upon 
as  an  atonement  for  the  offences  which  man  had 
committed  against  his  maker  ?  This  would  have 
been  to  make  an  act  at  which  nature  would  once 
have  involuntarily  shuddered,  the  expiation  of  an- 
other act  which  might  not  in  itself  be  so  hurtful  or 
so  barbarous. 

This  reasoning  is  further  strengthened  by  the  next 
instance  of  worship  recorded  in  the  Bible.  When 
Noah  had  descended  from  the  Ark,  the  first  act  of  a 
religious  nature  which  he  performed,  was  to  build 
an  altar  and  to  offer  sacrifice.  Human  reason  would 
have  dictated  a  course  of  conduct  directly  opposite  ; 
for  it  would  have  told  him  not  to  diminish  the  scanty 
remnant  of  life ;  especially  when  the  earth  was  al- 
ready covered  with  the  victims  which  had  perished 
in  the  mighty  waste  of  waters. 

But  if  of  divine  institution,  the  question  then  ari- 
ses, what  was  the  reason  of  the  institution  ?  Every 
intelligent  being  proposes  to  himself  some  end — 
some  design  to  be  accomplished  by  his  actions. 
What,  then,  with  reverence  let  it  be  asked,  was  the 
design  of  God  r 


R: 


:!if  '' 


w 


I  >  I 


>  <  1 1 


i'l 


i 


> 


hi 

hi; 


i 


H! 


k\< 


II 

i  I 

I; 


ill 


•i! 

It 


'    ! 


I. 


i!i 


111 


.1 

Hi'  f 


■   ! 


ill 


46 

To  the  Christian  the  solution  of  this  inquiry  is  not 
difficult.     He  has  learned,  that  in  the  secret  counsels 
of  almighty  wisdom,  the  death  of  the  Messiah  was 
essential  for  the  salvation  of  man ;  that  in  his  death, 
the  first  of  our  race  was  as  much  interested  as  he 
will  be,  who  will  listen  to  the  last  stroke  of  depart- 
ing time ;  that  it  was  necessary,  therefore,  to  esta- 
blish a  representation  of  this  groat  event  as  a  sign  of 
the  future  blessing,  in  order  to  keep  alive  the  hopes 
and  the  expectations  of  men ;  and  that  this  was  ef- 
fected by  the  slaughter  of  an  innocent  animal,  whoso 
life  was  in  the  blood,  and  whose  blood  poured  out 
was  the  symbol  of  His  death,  who  offered  himself  a 
ransom  for  the  sins  of  men. 

Assuming  this  as  the  origin  and  intent  of  sacri- 
fice, it  is  easy  to  account  for  its  universal  prevalence 
among  mankind.  Noah,  as  we  have  seen,  offered  a 
burnt  offering  immediately  after  he  left  the  Ark. 
From  him,  and  his  three  sons,  did  their  posterity  de- 
rive the  practice  ;  and  we  find  from  the  Scriptures, 
that  it  prevailed  among  all  the  nations,  which,  from 
their  connexion  with  the  family  of  Isiael,  are  there 
incidentally  mentioned. 

If  we  turn  to  profane  history,  we  cannot  open  a 
volume  without  meeting  every  where  the  record 
of  sacrifice.  The  Phenicians,  the  Ethiopians,  the 
Egyptians,  the  Chinese,  the  Persians,  the  nations  in 
the  north  of  Europe  and  Asia,  the  Carthaginians, 
the  Greeks,  the  Romans,  the  inhabitants  of  Gaul 


nquiry  is  not 
crct  counsels 
Messiah  was 
in  his  death, 
rested  as  he 
le  of  depart- 
fore,  to  esta- 
;  as  a  sign  of 
ve  the  hopes 
this  was  ef- 
limal,  whoso 
d  poured  out 
ed  himself  a 

nt  of  sacri- 
il  prevalence 
jn,  offered  a 
the  Ark. 
josterity  de- 
Scriptures, 
vhich,  from 
are  there 

not  open  a 
the  record 
opians,  the 
nations  in 
thaginians, 
:s  of  Gaul 


I 


47 

and  Britain — in  a  word,  every  heathen  nation,  of 
which  we  have  any  records  remaining,  constantly 
offered  sacrifice  as  an  expiation  for  sin.  The  gra- 
dual corruption  "of  the  true  religion,  while  it  caused 
the  origin  of  the  rite  to  be  forgotten,  inade  no  other 
alteration  in  the  practice  than  such  as  regarded  the 
quality  of  the  victim.  Human  reason  must,  at  all 
times,  have  perceived,  how  inadequate  was  the 
slaughter  of  animals  to  atone  for  the  sins  of  man- 
kind. A  nobler  victim  seemed  to  be  demanded  ;  and 
it  was  not  to  be  wondered  at,  that  the  blood  of  men, 
and  even  of  children,  as  approaching  nearer  to  inno- 
cence, should  finally  be  considered  as  essential  to  ob- 
tain the  grant  of  pardon.* 

To  find  the  same  practice  prevailing  among  all 
the  Indian  tribes  of  America,  a  practice  deriving  its 
origin,  not  from  any  dictrite  of  nature,  or  from 
the  deductions  of  reason,  but  resting  solely  upon  the 
positive  insti.^.ution  of  God,  affords  the  most  trium- 
phant evidence,  that  they  sprang  from  the  common 
parent  of  mankind,  and  that  their  religion,  like  that 
of  all  other  heathen  nations,  is  derived  by  a  gradual 
deterioration  from  that  of  Noah.  At  the  same  time, 
it  will  be  seen,  that  they  are  far  from  having  sunk  to 
the  lowest  round  on  the  scale  of  corruption.     With 

A. 

the  exception  of  the  Mexicans,  their  religious  rites 

*  Pee  N»te  T. 


;*''■ 


ii 


I* 


s.  ■ 


ill 


a 


'■ 


k 


48 


luivc  a  character  ot  mildness  u  liicli  we  should  else- 
where seek  ill  vain. 

IV.  Having  seen  that  sacrifice  is  practised  among 
the  Indians,  we  an;  naturally  led  to  consider  the 
question,  whether  they  have  among  them  a  priest- 
hood ;  and,  on  this  point,  tiie  testimony  of  travel- 
lers is  somewhat  discordant.  Mackenzie  mentions 
that  the  Chepevvyans  have  hii^h  priests  ;*  yet  he 
describes  the  public  sacrifices  of  the  Knisteneaux,  as 
offered  by  their  chiefs,  and  the  private,  by  every  man 
in  his  own  cal)in,  assisted  by  his  most  intimate 
friend.f  Charlevoix  says,  that  among  the  Indians  of 
whom  he  writes,  in  public  ceremonies,  the  chiefs  are 
the  priests,  in  private,  the  father  of  each  family,  or 
where  there  is  none,  the  most  considerable  person  in 
the  cabin.  An  aged  missionary,  he  says,  who  lived 
among  the  Ottawas,  stated,  that  with  them  an  old 
man  performed  the  office  of  priest."t     Loskiel  says 

*  Mackenzie,  8vo.  vol.  i.  p.  153.  «  There  are  conjurers  and  liigh  priestP, 
Imt  I  was  not  present  at  any  of  their  ceremonies." 

t  Ibid,  p.  124.  128-9. 

t  "  Si  Ion  pent  donner  ic  noni  de  sacrifices  aux  ofTrandes,  que  ces  peuple> 
font  ii  lenrs  divinitos,  Ics  prStrcs  parml  eux  ne  soni  jamais  leu  joni^leurs :  dans 
?es  ceremonies  publiques,  ce  sont  les  chefs,  ct  duns  ic  domestique,  ce  sonI 
ordinairement  les  pores  de  famille,  ou  a  leur  defaut  les  plus  consideraLile  de 
la  cabanne."    .Journal  Hist.  p.  364. 

•'  ITn  ancien  Missionaire  (le  pcre  Claude  Allouez,  jesuitc)  qui  a  beau- 
rouj)  vecu  avec  les  Outaouais  a  ccrit  que,  parmi  ces  sauvages,  un  viellard  fait 
J'odice  de  prrlre  dans  les  fesliiis,  dont  je  viens  de  parler ;  qu'il  commence  par 
remercicr  les  csprits  dii  sncces  d,^  lacliasse;  qu'ensuite  nn  aulie  prenil  un 
pain  de  pelun.  le  rompt  en  deux,  ct  leJoUi-  dans  le  feu."    Ibid,  p.  35f>. 


I 


v^e  should  cise- 


ractiscd  among 
>  consider  the 
them  a  priest- 
ony  of  travel- 
nzic  mentions 
iests  ;*  yet  he 
iiiisteneaux,  as 
,  by  every  man 
most  intimate 
J  the  Indians  of 
,  the  chiefs  arc 
ach  family,  or 
•al)le  person  in 
ays,  who  lived 
them  an  old 
Loskiel  says 


rcrs  and  liigh  priest?, 


s,  que  ces  peuplt- 
le.i  jongleurs .-  tliuis 
omesti(jue,  ce  soiif 
plus  considerable  de 

jcsuitp)  qui  a  henu- 
ges,  un  viellard  fait 
quilcomnionoe  pai* 
nil  autre  pruMid  un 
Ibid,  p.  350. 


49 

of  the  Lenap6,  or  Delaware  Indians,  that  *'  tht^y 
have  neither  priests  regularly  appointed,  nor  tem- 
ples. At  general  and  solemn  sacrifices,  the  oldest 
men  perform  the  offices  of  priests  ;  but  in  private 
parties,  each  man  bringing  a  sacrifice  is  priest  him- 
self. Instead  of  a  temple,  a  large  dwelling-house 
is  fitted  up  for  the  purpose."  lie  afterwards  speaks 
of  the  place  of  oflering,  under  the  name  of  "the 
house  of  sacrifice,"  and  mentions  it  as  being  "  in  a 
lonely  place."* 

On  the  other  hand,  Bartram,  in  his  account  of  the 
Southern  tribes,  says,  "  There  is  in  every  town,  or 
tribe,  a  High  Priest,  with  several  inferior,  or  junior 
priests,  called  by  the  white  people  jugglers,  orcoiiju- 
rers."t  To  the  same  purpose,  Adair  asserts,  that 
they  "  have  their  High  Priests,  and  others  of  a  reli- 
gious order."  *'  Ishtohoollo,"  he  observes,  "  is  the 
name  of  all  their  priestly  order,  and  their  pontifical 
oiifice  descends  by  inheritance  to  the  eldest."| 

Notwithstanding  this  diversity,  however,  the  dif- 
feren'^e  is  more  in  appearance  than  in  reality.  Va- 
rious meanings  attached  to  the  same  words,  in  con- 
sequence of  arbitrary  associations,  may  produce  a. 
diversity  of  description.  If  a  priest  be  one  whosti 
exclusive  duty  it  is  to  celebrate  the  rites  of  rel'^ion, 

*  Loskiel,  p.  39,  40.  42.  ad  calc.  A  liouse  of  .ia-iifice  is  only  another 
name  for  temple. 

t  Bartram,  Travels  through  North  and  Soutli  raroliiia.  fifargin,  F.nst  and 
West  Florida,  &ic.  Lond.  171)2.  8vo.  p  495. 

4   Adair,  Hist.  Korth  American  Indians,  p.  SO,  SI,- 

7 


i 

iflMl 


60 


'     ! 


J 

^1   l; 

p.  ' 

'     ' 

1 1  i,t 


1 


l! 


I  1' 


i 


■']■.    'I 


I  I 


i 


tlien  it  must  be  admit  ted  that  a  priesthood  exists 
among  the  Indians  ;  for  those  vvlio  (k'ny  that  they 
have  priests,  allow  that  in  their  public  sacrifices 
the  chiefs  are  the  only  persons  authorized  to  offi- 
ciate. The  only  dillerence,  then,  lies  in  this,  whe- 
ther the  j)riesthood  be  or  be  not  connected  with  the 
oflice  of  the  magistrate. 

Among  Christians,  as  among  the  Jews,  the  j)riest- 
hood  is  distinct  from  the  civil  authority  ;  but  pre- 
vious to  the  separation  of  the  family  of  yVaron,  these 
two  offices  were  generally  united.  Melchizedeck 
was  both  king  of  Salem  and  priest  of  the  most  High 
God.  .Tethro  was,  at  the  same  time,  priest  and 
prince  of  Midian ;  and  Abraham  hims(j|f,  who  is 
called  a  prince,  performed  the  sacerdotal  functions. 
We  find  this  union  of  the  -egal  and  sacerdotal  cha" 
racters  existing  among  heathen  nations.  Homer 
describes  the  aged  Pylian  King  as  performing  reli- 
gious rites  ;*  and  Virgil  tells  of  the  Monarch  of 
Delos,  who  was  both  priest  and  king : 

"Rex  Aniiis,  rex  idem  liomiiiuin  Plia'bitiue  siicerdos.'M- 

Among  the  Creeks,  and  other  Southern  Indians, 
a  monarchical  form  of  government  seems  to  pre- 
vail ;  among  the  Northern  Indians,  a  republican. 
In  both,  the  sacerdotal  office  may  be  united  witli 
civil  authority,  and  therefore  partake  of  its  peculiar 
character.     Among  the  one,  it  may  be  hereditary  : 


"  Odvss.  lil).  iii.  1.  418-iao. 


t  iEurlJ.  lib.  iii.   I.  SO. 


thood  exists 
\y  that  they 
lie  sucrifices 
ized  to  olfi- 
in  tliis,  vvhe- 
md  vvitli  the 

s,  the  priest- 
ty  ;  l)Ut  pre- 
Aaron,  these 
/lelchizedeck 
le  most  High 
I,  priest  and 
iseir,  who  is 
al  functions, 
crdotal  cha- 
lis.  Homer 
brming  reli- 
Monarch  of 


aos.'  1- 

lern  Indians, 
I'ms  to  pre- 

republican. 

inited  with 
lits  peculiar 

Ihcreditary : 

iii    I.  fin. 


i 


51 

amone:  the  other,  elective.  If  this  be  not  sufTirient 
to  reconcile  the  discordant  accounts,  we  are  hound, 
I  think,  to  respect  the  united  testimony  of  (  harle- 
voix  and  Loskiel,  in  preference  to  any  other,  as  they 
do  not  appear  to  have  had  any  system  to  serve, 
which  might  given  bias  to  their  statements.  And  if 
this  be  so,  it  will  be  seen  that  the  lleligion  of  the  In- 
dians approaches  much  nearer  to  the  patriarchal,  than 
to  that  of  the  .lews.  Their  public  sacerdotal  oHices 
are  performed  by  their  chiefs,  and  in  their  [)rivatc, 
the  head  of  every  family  is  its  priest. 

V.  But  there  is  another  office,  which  Carver,  Bar- 
tram,  and  others,  have  confounded  w  ith  the  priest- 
hood, which  exists  among  all  the  Indian  Tribes,  and 
concerning  which,  there  is  no  diversity  in  the  state- 
ment of  travellers.  To  this  class  of  men,  the  French 
Missionaries  gave  the  name  of  Jongleurs,  whence 
the  English  have  derived  that  of  Jugglers  or  Conju- 
rers.* To  use  the  definition  of  Charlevoix,  they 
are  those  servants  of  their  Gods,  whose  duty  it  is  to 
announce  their  wishes,  and  to  be  their  interpreters 
to  men  :t  or,  in  the  language  of  Volney,  those 
"  whose  trade  it  is,  to  expound  dreams,  and  to  nego- 

•  Sec  Note  U. 

t  "  lis  (the  Jongleurs)  ue  sont  n^nnsmoins  les  niinlstiTs  de  ccs  Diciix  piv- 
tendus,  que  pour  annoncer  aux  liommes  leurs  voloulos,  et  pour  ctre  leurs  iu- 
terpretes :  car,  si  I'ou  pcut  donuer  le  riom  do  sacrifices  aux  offrandes  que  ces 
peuples  font  Ji  leurs  DlvmUrn,  Im  prftrcs  parmi  eur  nr  sont  jnmnis  Im  Jon 
gleurs."    Journal  Hist.  p.  363-4. 


¥ 


<  I 


-.!     i 


!ili! 


rMi 


;t: 


52 

tiate  between  the  Manitto,  and  the  votary."*  "  The 
Jongleurs  of  Canada,"  says  Charlevoix,  "  boast  that 
by  means  of  thi  good  spirits  whom  they  consult, 
they  learn  what  is  passing  in  the  most  remote  coun- 
tries, and  what  is  tc^  come  to  pass  at  the  most  dis- 
tant period  of  time;  that  they  discover  the  origin 
and  nature  of  the  most  secret  disorders,  and  obtain 
the  hidden  method  of  curing  them ;  that  they  dis- 
cern the  course  to  be  pursued  in  the  most  intricate 
affairs;  that  they  learn  to  explain  the  obscurest 
dreams,  to  give  stv  .^ess  to  the  most  difficult  negotia- 
tions, and  to  render  the  Gods  propitious  to  warriors 
and  hunters."  "  I  have  heard,"  he  adds,  "  from  per- 
sons of  the  most  undoubted  judgment  and  veracity, 
that  when  these  impostors  shut  themselves  up  in 
their  sweating  stoves,  which  is  one  of  their  most 
common  preparations  for  the  performance  of  their 
sleight  of  hand,  they  differ  in  no  respect  from  the 
descriptions  given  by  the  poets,  of  the  priestesses  of 
Apollo,  when  seated  on  the  Delphic  Tripod.  They 
have  been  seen  to  fall  into  convuiaions,  to  assume 
tones  of  voice,  and  to  perform  actions,  which  were 
seemingly  superior  to  human  strength,  and  which 
inspired  with  an  unconquerable  terror,  even  the  most 
prejudiced  spectators."  Their  predictions  were 
■sonK^times  so  surprisingly  verified,  that  Charlevoix 

*  Vlevr  of  the  soil  and  climatei  &c.  p.  417. 


ry."^    "The 

i,  "  boast  that 

they  consult, 

remote  coun- 

the  most  dis- 

er  the  origin 

rs,  and  obtain 

that  they  dis- 

iiost  intricate 

the  obscurest 

ificult  negotia- 

js  to  warriors 

s,  "  from  per- 

and  veracity, 

nselves  up  in 

)f  their  most 

ance  of  their 

ect  from  the 

}riestesses  of 

ipod.     They 

I,  to  assume 

which  were 

and  which 

ven  the  most 

ctions    were 

Charlevoix 


58 

seems  firmly  to  have  believed,  that  they  had  a  real 
intercourse  with  the  father  of  lies.* 

This  account  of  the  Jongleurs  of  Canada,  is  con- 
firmed by  Mr.  Heckcwelder,  in  his  late  work  on  the 
Indian  Tribes.  "  They  are  a  set,"  he  observes,  "  of 
professional  impostors,  who,  availing  themselves  of 
the  superstitious  prejudices  of  the  people,  acquire 
the  name  and  reputation  of  men  of  superior  know- 
ledge, and  possessed  of  supernatural  powers.  As 
the  Indians  in  general  believe  in  witchcraft,  and 
ascribe  to  the  arts  of  sorcerers  many  of  the  disor- 
ders with  which  they  are  afflicted  in  the  regular 
course  of  nature,  this  class  of  men  has  arisen  among 
them,  who  pretend  to  be  skilled  in  a  certain  occult 
science,  by  means  of  which  they  are  able,  not  only 
to  cure  natural  diseases,  but  to  counteract  or  destroy 
the  enchantments  of  wizzards  or  witches,  and  expel 
evil  Spirits."! 

"  There  are  jugglers  of  another  kind,  in  general 
old  men  and  women — who  get  their  living  by 
pretending  to  supernatural  knowledge — to  bring 
down  rain  when  wanted,  and  to  impart  good  luck 
to  bad  hunters.  In  the  summer  of  1 799,  a  most 
uncommon  drought  happened  in  the  Muskingum 
country.  An  old  man  was  applied  to  by  the  wo- 
men to  bring  down  rain,  and,  after  various  ceromo- 


•'  Cliarlevoix,  Journal,  p.  361-2. 

t  Heckcwelder,  Hist.  Account,  ut  siipv.  p.  224. 


\i: 


\i\ 


'<-t 


u 


V 


.S1;' 


54 

nies,  declared  that  they  shouhl  have  rain  enough. 
The  sky  had  been  clear  for  nearly  five  weeks,  and 
was  equally  clear  when  the  Indian  made  this  decla- 
ration. But  about  four  in  the  afternoon^  the  horizon 
became  overcast,  and,  without  any  thunder  or  wind, 
it  began  to  rain,  and  continued  to  do  so  till  the 
ground  became  thorouejhly  soaked.  Experience 
had  doubtless  taught  him  to  observe  that  certain 
signs  in  the  sky  or  in  the  water  were  the  forerun- 
ners of  rain ;  yet  the  credulous  multitude  did  not 
fail  to  ascribe  it  to  his  supernatural  power."*  "  It 
is  incredible  to  what  a  degree  the  superstitious  belief 
in  witchcraft  operates  on  the  mind  of  the  Indian. 
The  moment  his  imagination  is  struck  with  the  idea 
that  he  is  bewitched,  he  is  no  longer  himself.  Of 
this?  extraordinary  power  of  their  conjurers,  of  the 
causes  which  produce  it,  and  the  manner  in  which  it 
is  acquired,  they  have  not  a  very  definite  idea.  The 
sorcerer,  they  think,  makes  use  of  some  deadening 
substance,  which  he  conveys  to  the  person  he  means 
to  *  strike,'  in  a  manner  which  they  can  neither  un- 
derstand nor  describe.  The  person  thus  *  stricken,' 
is  immediately  seized  with  an  unaccountable  terror. 
His  spirits  sink,  his  appetite  fails,  he  is  disturbed  in 
his  sleep,  he  pines  and  w  astes  away,  or  a  fit  of  sick- 
ness seizes  him,  and  he  dies  at  last,  a  miserable  vic- 
tim to  the  workings  of  his  own  imagination. "f 

■*  Heckewelder,  Mist.  Ace.  of  Indians,  ut  su\>t.  p.  229 — 231, 
t  Ibid,  p.  232-3. 


I 


mg 


rain  enough. 

weeks,  and 

e  this  decla- 

y  the  horizon 

der  or  wind, 

>  so  till  the 

Experience 

that  certain 

the  forerun- 

tude  did  not 

,ver."*     "  It 

titious  belief 

the  Indian. 

kith  the  idea 

limself.     Of 

rers,  of  the 

in  which  it 

idea.     The 

;  deadening 

n  he  means 

neither  un- 

*  stricken,' 

able  terror. 

isturbed  in 

fit  of  sick- 

erable  vic- 

Dn."t 

-231, 


.| 


55 


A  remarkable  instance  of  this  belief  in  the  power 
of  these  sorcerers,  and  of  the  wonderful  effects  of 
imagination,  is  related  by  Hearne,  as  having  occur- 
red during  his  residence  among  the  northern  or 
Chepewyan  Indians.  Matonabbee,  one  of  their 
chiefs,  had  requested  him  to  kill  one  of  his  enemies, 
who  was  at  that  time  several  hundred  miles  distant. 
"  To  please  this  great  man,"  says  he,  "  and  not  ex- 
pecting that  any  harm  could  possibly  arise  from  it,  I 
drew  a  rough  sketch  of  two  human  figures  on  a  piece 
of  paper,  in  the  attitude  of  wrestling ;  in  the  hand 
of  one  of  them  I  drew  the  figure  of  a  bayonet,  point- 
ing to  the  breast  of  the  other.  '  This,'  said  I  to 
Matonabbee,  pointing  to  the  figure  which  was  hold- 
ing the  bayonet,  '  is  I,  and  the  other  is  your  enemy.' 
Opposite  to  those  figures  1  drew  a  pine  tree,  over 
which  I  placed  a  large  human  eye,  and  out  of  the 
tree  projected  a  human  hand.  This  paper  I  gave  to 
Matonabbee,  with  instructions  to  make  it  as  public 
as  possible.  The  following  year  when  he  came  to 
trade,  he  informed  me  that  the  man  was  dead.  Ma- 
tonabbee assured  me,  that  the  man  was  in  perfect 
health  when  he  heard  of  my  design  against  him,  but 
almost  immediately  afterward  became  quite  gloomy, 
and,  refusing  all  kinds  of  sustenance,  in  a  very  few 
days  died."* 

Bartram,  in  his  account  of  the  manners  and  habits 

*  Ilcarne,  Journey  to  tlic  Nortlierii  Ocean.  Dublin.  171><>,  8vo.  p.  221. 
NotP. 


i 


III 


I 


h 


■  i 


■! 


\ 


v5  ,? 


'ill  I 


i'V. 


' . 


i  ■  H 


i 


56 

of  the  tribes  which  inhabit  Florida  and  the  south  of 
the  United  States,  relates,  as  their  general  belief, 
that  "  their  seer  has  communion  with  powerful  in- 
visible spirits,  who  hr  ve  a  share  in  the  government  of 
human  affairs,  as  well  as  of  the  elements.  His  in- 
fluence is  so  great,  as  frequently  to  turn  back  an 
army  when  within  a  day's  journey  of  their  ene  \y, 
after  a  march  of  several  hundred  miles."  "  Indeca," 
he  adds,  "  the  predictions  of  these  men  have  sur- 
prised many  people.  They  foretel  rain  or  drought, 
pretend  to  Irng  rain  at  pleasure,  cure  diseases,  ex- 
ercise witchcraft,  invoke  or  exi^el  evil  spirits,  and 
even  assume  the  power  of  directing  thunder  and 
lightning."* 

t 

The  power,  then,  of  these  impostors,  is  supposed 
to  consist — in  the  miraculous  cure  of  diseases — the 
procuring  of  rain,  and  other  temporal  blessings,  in 
the  same  supernatural  manner — the  miraculous  in- 
fliction of  punishment  upon  the  subjects  of  their  dis- 
pleasure— and  tlie  foretelling  of  future  events.  It 
will  immediately  be  seen,  that  these  are,  in  fact,  the 
characteristics  of  the  prophetic  oflice ;  those,  I  mean, 
which  are  external,  which  produce,  therefore,  a  last- 
ing impression  upon  the  senses  of  men,  and  from 
the  force  of  ocular  tradition,  would  naturally  be  pre- 
tended to,  even  after  the  power  of  God  was  with- 
drawn. 

"*  Bartr;  .n,  Travels,  «t  siipr.  p.  49S. 


11' 


v: 


1  the  south  of 
eneral  belief, 

powerful  in- 
jovernment  of 
ints.  His  in- 
turn  back  an 

their  ene  ly, 
'  "Indei^u," 
en  have  sur- 
n  or  drought, 

diseases,  ex- 
1  spirits,  and 

thunder  and 


,  is  supposed 

diseases — the 

blessings,  in 

iraculous  in- 

of  their  dis- 

events.     It 

,  in  fact,  the 

lose,  I  mean, 

efore,  a  last- 

3n,  and  from 

rally  be  pre- 

i  was  with- 


That  true  profihets  had  such  power,  is  evident 
from  the  whole  tenor  of  Sacred  History.  On  their 
power  of  predicting  future  events,  it  is  not  necessan 
to  dwell ;  but  it  will  be  seen,  that  there  is  a  striking 
analogy  between  the  pretensions  of  the  Indian  im- 
postors, and  the  miracles  wrought  by  the  prophets. 
We  have  seen,  that  tne  former  assume  the  power  of 
curing  or  inflicting  diseases  by  supernatural  means. 
We  find  the  pro})hets  curing  or  inflicting  the  most 
inveterate  diseases,  by  a  word,  by  a  touch,  by  wash- 
ing, and  other  means  naturally  the  most  inadequate.* 
We  have  seen  that  the  Indian  impostors  protend  to 
foretel  drought  or  rain.  So,  Elijah  the  Tishbite 
said  to  Ahab,  "  As  the  Lord  God  of  Israel  liveth, 
before  whom  I  stand,  there  shall  not  be  dew  nor  rain 
these  years,  but  according  to  my  word."t  And 
again,  the  same  prophet,  when  there  was  no  appear- 
ance of  change  in  the  heavens,  said  to  the  King, 
'*  Get  thee  up,  eat  and  driuK,  for  there  is  a  sound  of 
abundance  of  rain. "J  We  have  seen,  that  among  the 
Indians,  the  conjurers  pretend  to  inflict  punishment 
on  their  enemies  by  supernatural  means.  So  we 
read  of  a  true  prophet,  that  he  commanded  fire  to 
descend  from  heaven  and  consume  the  soldiers  who 
were  sent  by  the  King  of  Israel  to  take  him.^ 

But  I  wish  to  direct  your  attentiv.ii  more  especially 

*  Thus  Naamaii  was  cured  of  li»s  leprosy  liy  Eli^ll;l,  mul  the  same  disensu 
inflicted  by  the  prophet  on  his  servant  Gehazi.     2  Kiiirv,  v. 

M  Kln2;s.xvii  1.  t  1  King«,  xviii.  41.  iS  2Kiiigs.  I   10  !;.» 

a 


.y 


1'^ 


J' 


58 


liM 


I 


:i^; 


I  V 


, lip  If 

■'ii|ii 


I       ': 


ill 


^h!'  I 


l:^ 


to  a  very  early  period  of  Sacred  History,  while  the 
Gentiles  had  not  yet  entirely  apostatized  from  the 
worship  of  the  true  God,  and  therefore  were  not  yet 
wholly  cut  off  from  the  patriarchal  church.  In  the 
history  of  Abraham  and  Abimelech,  we  have  an  in- 
stance of  the  power  which  prophets  possessed  of  ob- 
taining blessings  for  others.  **  Now,  therefore," 
said  God  to  Abimelech,  **  restore  the  man  his  wife : 
for  he  is  a  prophet,  and  he  shall  pray  for  thee^  and 
thou  shall  live.^^*  The  same  power  is  attributed  to 
Job,  who  was  probably  a  descendant  of  Esau ;  con- 
sequently, not  one  of  the  chosen  family ;  and,  there- 
fore, a  prophet  among  the  Gentiles.  "  The  Lord 
said  to  Eliphaz  the  Temanitc,  My  wrath  is  kindled 
against  thee  Jind  against  thy  two  friends. — There- 
fore take  unto  you  now  seven  bullocks  and  seven 
rams,  and  go  to  my  servant  Job,  and  offer  up  for 
yourselves  a  burnt-offering,  and  my  servant  Job 
shall  pray  for  you,  for  him  will  I  accept :  lest  I  deal 
with  you  after  your  folly."t 

Traces  of  the  same  power  are  to  be  found  in  the 
History  of  Balaam,  the  prophet  of  Midian.  When 
the  Israelites,  on  their  passage  from  Egypt,  were 
passing  through  the  country  of  Moab,  the  King  of 
the  Moabites,  alarmed  for  his  personal  safety,  sent 
for  the  prophet  to  curse  them.  "  Come  now,  there- 
fore, I  pray  thee,  curse  me  this  people,  for  they  are 


•  (.Jen.  xs. 


tJob,  xlii.7.S. 


ry,  while  the 
ed  from  the 
were  not  yet 
irch.  In  the 
e  have  an  in- 
jsessed  of  ob- 
,  therefore," 
lan  his  wife : 
'br  thecy  and 
attributed  to 
f£sau;  con- 
;  and,  there- 
**The  Lord 
ith  is  kindled 
ids. — There- 
s  and  seven 
offer  up  for 
servant  Job 
lest  I  deal 

found  in  the 
ian.  When 
Egypt,  were 
the  King  of 
safety,  sent 
now,  there- 
for they  are 

'.6. 


69 

too  mighty  for  me;  peradventure,  I  shall  prevail, 
that  we  may  smite  them,  and  that  I  may  drive  them 
out  of  the  land  :  for  I  wot,  that  he  whom  thou  blessest 
is  blessed f  and  he  whom  thou  cursest  is  cursed.  And 
the  elders  of  Moab,  and  the  elders  of  Midian,  de- 
parted with  the  rewards  of  divination  in  their  hand ; 
and  they  came  unto  Balaam  and  spake  unto  him  the 
words  of  Balak.  And  he  said  unto  them,  lodge 
here  this  night,  and  I  will  bring  you  word  again,  as 
Jehovah  shall  speak  unto  me. — And  God  said  unto 
Balaam,  thou  shalt  not  go  with  them ;  thou  shalt 
not  curse  the  people,  for  they  are  blessed."*  Here 
is  not  only  a  proof  of  the  power  ascribed  to  the 
prophet  by  the  nations  among  whom  he  dwelt,  but 
a)  recognition,  by  God  himself,  of  the  authority  of 
Balaam  to  bless  and  curse  in  his  name.  And  here, 
T  I  mistake  not,  we  may  observe  the  connecting 
link  between  the  power  of  true  prophets,  and  the 
arts  practised  by  the  false,  after  the  divine  influence 
was  withdrawn.  The  elders  of  Moab  and  of  Midi- 
an,  it  is  said,  "  departed  tvith  the  rewards  of  divina- 
tion in  their  hand."  The  inference  is  inevitable, 
that  Balaam,  who  undoubtedly  had  intercourse  with 
the  true  God,  was  at  times  deprived  of  the  divine  in- 
fluence, and  that  under  a  sense  of  that  deprivation, 
he  had  recourse  to  the  arts  of  divination.  Of  this 
there  is  farther  evidence.     **^  Surely,"  he  exclaims. 

-  Nitnah.  xxii.  6,  7,  8.  12. 


!^ 


hi' 

m 


•  ■ 


ti  ;i 


!  !i(i 


.  I-  > 


i,;ri 


.4; 


;ll 


11; 


60 


in  one  of  his  sublime  prophecies,  ''  there  is  no  en- 
chantment against  Jacob,  neitlier  is  there  any  divina- 
tion a{2;ainst  Israel."  And  it  is  subsequently  stated, 
that  "  when  Balaam  saw  that  it  ])leased  the  L.ord  to 
bless  Israel,  he  went  not,  as  at  other  times,  to  seek 
lor  enciiantnients."*  When  he  could  not  obtain  au- 
thoritj  iVom  God  to  curse  Israel,  he  had  recourse,  in 
the  depravity  of  his  heart,  to  these  unhallowed  in- 
cantations ;  but  finding  that  it  was  in  vain  to  con- 
tend with  the  determination  of  the  Almighty,  he  re- 
signed himself  at  length  to  the  divme  influence,  and 
converted  his  intended  curse  into  a  blessing.  "  How 
goodly  are  thy  tents,  O  Jacob !  and  thy  tabernacles, 
O  Israel ! — Bless(^d  is  he  that  blesseth  thee,  and 
cursed  is  he  that  curseth  thee."t  '  .  r  ■;  <  : 
In  proportion,  th(ui,  as  Idolatry  increased,  the 
prophetic  spirit  in  the  patriar  li  1  church  was  gra- 
dually withdrawn.  While  the  true  God  was  wor- 
shi])ped,  even  though  in  absurd  connexion  with  Idols, 
the  divine  influenc:  ^vas  sometimes  communicated. 
But  being  gradually  more  and  more  frequently  de- 
nied, the  ])rophets  had  recourse  to  the  superstitious 
observances  of  divination  and  judicial  astrology. 
And  as  Idolatry,  in  its  downv/ard  course,  at  length 
lost  siglit  of  the  Creator,  and  worshipped  only  the 
creatures,  so  the  proplielic  office  degenerated  into 
the  arts  l)y  va  hich  impostors  preyed  upon  the  super- 
stition of  the  ignorant. 


*  Nninl'.  xxiv.   1 . 


t  Ihiil,  ."»,  9. 


61 


*e  is  110  eii- 
p  ail}'  (livina- 
lently  stated, 

the  Liord  to 
mes,  to  seek 
3t  obtain  au- 

recourse,  in 
hallowed  iii- 
k'aiii  to  coii- 
ightj,  he  re- 
ifluouce,  and 
n^.     "  How 

tabeniach^s, 
h  thee,  and 

creased,  the 

;h  was  gra- 

I  was  wor- 

n  with  Idols, 

nmnnicated, 

quentlj  de- 

uperstitious 

astrology. 

e,  at  length 

d  only  the 

lerated   into 

1  the  supcr- 


I  have  now,  gentlemen,  finished  the  view  which 
I  )>r()jK)sed  to  take  of  the  Ueligion  of  the  Indians. 
I  am  sensible  that  it  is  very  imperfect,  but  enough 
has  been  said,  I  hope,  to  show  the  analogy  which  it 
bears  to  the  religion  of  the  patriarchal  ages,  and  its 
wonderful  uniformity,  when  considered  as  prevailing 
among  nations  so  remote  and  unconnected. 

It  has  already  been  observed,  however,  that  their 
religious  system  can  afford  no  clue  by  which  to 
trace  them  to  any  particular  nation  of  the  old  world. 
On  a  subject  so  obscure  as  the  origin  of  nations, 
there  is  great  danger  of  expatiating  in  conjectures. 
In  fact,  the  view  here  taken,  in  some  meeisure  cuts 
off  these  conjectures,  by  tracing  the  Aborigines  of 
America,  to  a  higher  source  th;iii  lias  usually  been 
assigned  to  them.  If  the  opinion  I  have  advanced 
be  true,  it  will,  I  think,  a])pear  rational  to  believe, 
that  the  Indians  are  a  primitive  people ; — that,  like 
the  Chinese,  they  must  have  been  among  the  earliest 
emiPirants  of  the  descendants  of  Noah; — that,  like 
that  singular  nation,  they  advanced  so  far  bt^yond 
the  circle  of  human  society,  as  to  become  eiitirel\ 
separated  from  all  other  men; — and  that,  in  this  way, 
they  preserved  a  more  distinct  and  homogeneous 
character  than  is  to  be  found  in  any  other  portion 
of  the  Globe.  Whether  they  came  immediately  to 
this  western  continent,  or  whether  they  arrived  here 
by  gradual  progression,  can  never  be  ascertained, 
and  is,  in  fact,  an  in([uiry  of  little   moment.     It  is 


:l^M 


'      fci 


i 


62 


(     : 


j 


ffii 

•I.  t, 

'I 

m 


probable,  however,  that,  like  rhe  Noithtrh  hordes 
who  descended  upon  Europe,  and  who  '*  T,itituted 
the  basis  of  its  present  ])opulation,  their  numbers 
were  great ;  and  that  from  one  vast  reservoir,  they 
flowed  onward  in  successive  surges,  wave  impelling 
wave,  till  tliey  had  covered  the  whole  extent  of  this 
vast  continent.  At  least,  this  hypothesis  may  ac- 
count for  the  uniform  character  of  their  religion, 
and  for  the  singular  fact  which  has  lately  been  illus- 
trated by  a  learned  member  of  the  American  Philo- 
so})hical  Society,  that  their  languages  form  a  sepa- 
ran;  class  in  human  speedi,  and  that,  in  their  plans 
of  thought,  the  same  system  extends  from  the  coasts 
of  Labrador  to  the  extremity  of  Cape  Horn.* 

But,  turning  from  speculations  which  are  ren- 
dered sublime  by  their  shadowy  form,  and  immeasu- 
Fable  magnitude,  I  shall  conclude  a  discourse  which, 
I  fear,  has  become  already  tedious,  by  remarks  of  a 
more  practical,  and,  I  would  hope,  of  a  more  useful 
nature. 

We  have  seen  that,  like  all  other  nations  unblessed 
with  the  light  of  Christianity,  the  Indians  are  idola- 
tors  ;  but  their  idolatry  is  of  the  mildest  character, 
and  has  departed  less  than  among  any  other  people 
from  the  form  of  primeval  truth. — Their  belief  in  a 
future  state  is  clear  and  distinct,  debased  only  by 

*  See  NotpW. 


;!l^ 


tlitn.  hordeb 
)  *-  *r,  uituted 
^leir  numberii 
>ervoir,  thej 
ve  impelling 
ixtent  of  this 
sis  may  ac- 
leir  religion, 
y  been  illus- 
jrican  Philo- 
form  a  sepa- 
1  their  plans 
m  the  coasts 


orn.* 

ch  are  ren- 
id  immeasu'- 
lurse  which, 
emarks  of  a 
more  useful 

IS  unblessed 
s  are  idola- 

character, 
her  people 

belief  in  a 
d  only  by 


63 

those  corporeal  associations  which  proceed  from  th« 
constitutional  operations  of  our  nature,  and  from 
which  even  Christians,  therefore,  are  not  totally  ex- 
empt— They  retain  among  them  the  great  principle 
of  expiation  for  sin,  without  which  all  religion  would 
be  unavailing — And  they  acknowledge,  in  all  the 
common  occurrences  of  life,  and  even  in  their  very 
superstitions,  the  overruling  power  of  Divine  Provi- 
dence, to  which  they  are  accustomed  to  look  up 
with  an  implicit  confidence,  which  might  often  put 
to  shame  the  disciples  of  a  purer  faith. 

Provided,  then,  that  their  suspicions  respecting 
every  gift  bestowed  by  the  hands  of  white  men,  can 
be  overcome,  the  comparative  purity  of  their  reli- 
gion renders  it  so  much  the  easier  to  propagate 
among  them  the  Gospel  of  Salvation.*  In  this  view, 
is  it  possible  for  the  benevolent  heart  to  restrain  the 
rising  wish,  that  the  scanty  remnant  of  this  unfortu- 
nate race  may  be  brought  within  the  verge  of  civi-* 
lized  life,  and  made  to  feel  the  influence,  the  cheer- 
ing and  benign  influence,  of  Christianity  ?  Is  it  not 
to  be  wished,  ♦hat  the  God  whom  they  ignorantly 
worship,  may  be  declared  to  them,  and  that,  toge- 
ther with  the  practices  they  have  so  long  preserved, 
may  be  united  that  doctrine  which  alone  can  illu- 
mine what  is  obscure,  and  unravel  what  is  intricate  ? 
If  this  be  desirable,  it  must  be  done  quickly,  or  thw 


).  ( 


I  , 


!l     I 


\\i' 


)■■• 


\ 

1 


!< 

'( 

U 


i. 


Sfp  \ote  \. 


si,  I 
III 


111 
I'll 


I  i 


Mi! 


if 


I-  I  ,  I  t 


ill 


6t 

opportunity  will  be  for  (3ver  lost.  Should  our  pre- 
judices prevent  it,  we  must  remember  that  their 
faults  will  be  obscured,  and  their  virtues  brightened, 
hy  the  tints  of  time.  Posterity  wiH^ think  of  them, 
more  in  pity  than  in  an^er,  and  will  blame  us  for  the 
little  regard  which  has  l)een  paid  to  their  wellare. 

Hapless  nations! — liike  the  mists  >> Inch  are  ex- 
haled by  the  scorching  radiance  of  your  summer's 
sun,  ye  are  fast  disappearijij^  from  the  earth.  But 
there  is  n  Great  Spirit  above,  who,  i  ongh  for  wise 
juirposcs  he  causes  you  to  disappear  from  the  earth, 
still  extends  his  protiTting  care  to  you,  as  well  as  to 
the  rest  of  his  creatures. — There  is  a  country  of 
Souls,  a  hapi)ier,  and  better  country,  which  will  be 
opened,  we  may  charitably  hope,  to  you,  as  well  as 
to  the  other  children  of  Adam. — There  is  the  ato- 
Jiing  blood  of  the  Redeemer,  which  was  shed  for 
you,  as  well  as  the  rest  of  mankind  ;  the  efficacy  of 
which,  you  have  unwittingly  continued  to  plead  ;  and 
which  may  be  extended,  in  its  salutary  influence, 
even  to  those  who  have  never  called  on,  because  they 
have  never  heard,  the  name  of  the  Sox  of  God. 


i:  i 


'■ 


L' 


ulcl  our  pre- 
r  that  lljL'ir 
s  l)i-ighteitedY 
ink  of  thcni, 
110  us  for  tlie 
r  well'are. 

Iiich  arc  ex- 
ur  summer's 
earth.  Bui 
ugh  i'or  wise 
m  the  earth, 
IS  well  as  to 
I  country  of 
hieh  will  be 
[i,  as  well  as 

is  the  ato- 
as  shed  for 
a  eflicacy  of 

plead ;  and 
y  infljience, 
)ccause  they 
\  OF  God. 


NOTES  AND  ILLUSTRATIONS. 


NOTE  A. 

Thus,  Henriie  8ay.s,  ><  Religion  hiis  not  ns  yet  begun  to  dawn  among  the 
Northern  Indians — 1  never  found  any  ol"  tlit'in  that  had  the  Uiast  idea  of  futu- 
rity." "  Matunal)l»e«!,  a  man  of  as  clear  idt'in  in  other  lautlers  ns  any  tiiut  I 
ever  saw,  always  declared  to  ine,  Ihut  nriliier  lie,  nor  any  of  liis  country 
men,  had  an  idea  of  a  future  state."  Journey  to  tlie  iS'orthern  Ocean.  Dub- 
lin, 179G,  8vo.  p.  343 — 4.  Yet  Mackenzie  alurtns,  tiiat  they  believe  ii:  a 
future  state  of  rewards  and  punishments,  and  givLS  a  very  particular  account 
of  their  belief.  "  Tln^y  are,"  he  says,  "  superstitious  in  the  extreme.  I  ne- 
ver observed  that  they  had  any  particular  form  of  reli^^ious  worship ;  but  an 
they  believe  in  a  good  and  evil  spirit,  and  a  state  of  future  rewards  and  pu- 
nishments, thoy  cannot  be  devoid  uf  religious  impressions.  At  the  some 
time,  tlieij  manifest  a  decided  unwillingness  lu  make  any  communications  on  the 
iubject."  This  last  fact  will  account  for  the  declaration  of  Matonabbee  ; 
and  also  for  the  concealment  of  their  forms  of  worship  from  the  view  of 
Mackenzie.  lMackenzie,Gen.Hist.  8vo.  vol.  1.  p.  145.  15G.  Mackenzie  cor- 
rects several  other  erroneous  statements  made  by  Hearne. 

Colden,  speaking  of  the  five  nations,  says:  "It  ik  certain  they  have  no 
kind  of  public  worship,  and  I  am  told  they  have  no  radical  word  to  express 
Gud,but  use  a  compound  word,  signifying  the  Preserver,  Sustniner,  or  Mus- 
ter of  the  Universe ;  neither  could  I  ever  learn  what  sentimiints  they  have  of 
a  future  existence."  Colden,  Introduction  to  Hist,  of  Five  Indian  Nations 
of  Canada,  p.  15.  On  the  other  hand,  Charlevoix  assures  us,  that  "  parmi 
ces  peuples,  qu'on  a  prctcndu  n'avoir  auciine  id6e  de  religion,  ni  de  Divi- 
nite,  presqne  tout  paroit  I'objct  dun  cultc  religicux,  on  dii  nioins  y  avoir 
quehjue  rapport."  Journal,  p.  348.  And  Heckev\elder  affirms,  that  "  Ha- 
bitual devotion  to  the  Great  First  Cause,  and  a  strong  feeling  of  gratitude  for 
the  benefits  which  He  confers,  is  one  of  the  prominent  traits  which  charac- 
terize the  mind  of  the  untutored  Indian."  Hist.  Ace.  p.  84.  '•  Another  dif- 
ficulty I  had  to  encounter,"  says  Adair,  "  was  the  secrec;/  and  closeness  of  the 
Indians  as  to  their  own  affairs,  and  their  prying  disposition  into  those  of 
others."  Adair,  N.  Am.  Indians,  preface.  The  testimony  of  so  respectable 
a  writer  as  Colden  would  have  great  weight,  if  he  had  ?poken  from  his  owi 

9 


! 


•il^l 


IP 


f 


,1  1. 
,  ;li 


66 


t  f 


!l! 


1..     !    I 


personal  knowledge ;  but  be  confessedly  derived  his  opinions  of  the  Indian 
character  from  the  testimony  of  others.  What  he  has  said,  therefore,  can- 
not avail  against  the  united  testimony  of  Charlevoix,  Adair,  and  Hcckewel- 
der. 

NOTE  B. 

"  Gomara  et  Jean  De  Lery  font  descendre  tous  les  Amiricjuains  des  Ca- 
nancens  chasses  de  la  terre  promise  par  Josuc." — Charlevoix,  Dissc/ntion 
sur  I'origine  des  Amoriquains,  prefixed  to  his  Journal  d'un  Voyage,  8ic. 
Mistoire  de  la  Nouvelle  France,  torn.  3  p.  4.  Paris,  1744,  4to. 

"  Lescarbot  panche  un  peu  plus  vers  le  sentiment  de  ceux  qui  out  trans- 
porte  dans  le  Nouveau  Monde  les  Canaiieens  chasses  de  la  terre  proTiise  par 
Josuc.  II  y  trouve  an  moins  quelque  vraisemblance  en  ce  que  ces  peuples, 
aussi  bien  que  les  Amtriquains,  avoient  la  cofttume  de  faire  saiiter  lurs  en- 
fans  par-dessus  le  feu,  en  inroquant  Icurs  idolea,  et  de  manger  la  chair 
humaine."    Ibid,  p.  10. 

'*  En  1642.  Grotius  publia  un  petit  ouvrage  in-quarto  sons  ce  litre  :  De 
origine  genlinm  Americanarum. — Si  on  en  croit  le  docte  Hollandois,  ii 
lexception  de  I'Yucatan,  et  de  quelques  autres  provinces  voisines,  dont  il 
fait  une  classe  a  part,  touts  TAm^rique  Septentrionnale  ii  et6  peuple  par  les 
Norvegiens. — Ce  qui  I'oblige  de  mettre  Ji  part  I'Yucatan,  c'est  I'usage  de  la 
Circoucision,  dont  il  s'est  mis  dans  la  tete  qu'on  a  trouv6  des  traces  dana 
cctte  province,  et  une  pretendue  tradition  ancienne  des  habitans,  qui  portoit, 
tiuc  leurs  ancf  tres  avoient  etc  sauv6s  des  Hots  de  la  mer  ;  ce  qui  a  fait  croire 
;\  qiielques-uns,  ajoClte-t'-il,  qu'ils  6toientiissus  des  Hebreux.  II  refute  n6ans- 
moins  cette  opinion,  avec  les  m6mes  arguraens  k  peu  prcs  dont  s'est  servi 
BiTverood,  (Breerwood,)  et  il  estime,  avec  Dom  Pierre  Martyr  d'Anglerie, 
que  les  premiers  qui  peupl^rent  I'Yucatan,  furent  des  Ethiopiens  jettes  sur 
cette  cote  par  une  lemp6te,  ou  par  quelque  autre  accident.  II  juge  m6me 
que  ces  Ethiopiens  etoient  Chretiens,  ce  qu'il  infere  d'une  espece  da  Bap- 
tome  usite  dans  le  pays." — Ibid.  p.  12, 13. 

In  this  dissertation,  Charlevoix,  has  given  a  very  judicious  and  interest- 
ing summary  of  the  several  theories,  which  had  been  formed,  at  the  time 
he  wrote,  respecting  the  peopling  of  America.  As  the  writings  of  their  re- 
spective authors  are  mentioned  in  chronol  >gical  order,  it  may  be  called,  in 
fact,  the  annals  of  these  opinions,  up  to  the  date  of  his  work:  (1744.)  In 
contemplating  their  extras'agance  and  inconsistency,  we  scarcely  knoAV 
whether  to  smile  or  to  mourn  most,  at  these  results  of  learned  imagination. 

In  1767,  was  published  at  Amsterdam,  a  French  work,  entitled,  "  Essai 
sur  cette  ({uestion,  quand  et  comment  TAnierique  a-t-clle  etc  peuplce 
d'liommcs  et  d'animaux .'    par  E.  B.  d'E."    The  author  professes  respect 


^ 

1  ,"' 

'    '1 
Si 

k 

"<r 


lions  of  the  Indian 
lid,  therefore,  cnn- 
ir,  and  Hcckewel- 


neri({uains  des  Ca- 
evoix,  Dissr.fHtion 
d'un  Voyage,  8ic. 
4to. 

:eux  qui  out  trans- 
I  terre  protiise  par 
;e  que  ces  peupleg, 
•e  saiiler  Inrs  en- 
le  manger  la  chair 

» sons  ce  litre :  J9c 
cte  Hollandois,  u 
89  voisjnes,  dont  il 
I  et6  peuple  pai'  les 
I  c'est  I'usage  de  la 
v6  des  traces  dans 
)itans,  qui  portoit, 
Ee  qui  a  fait  croire 
.  II  refute  n6ans- 
•es  dont  s'est  servi 
"lartyr  d'Anglerie, 
iopiens  jettes  sur 
it.  II  juge  mdme 
le  espece  de  Bap- 

ious  and  interest- 
ried,  at  the  time 
;ings  of  their  re- 
may  be  called,  in 
ork:  (1744.)  In 
i  scarcely  know 
led  imagination, 
oiilltled,  "  pjssai 
!lle  etc  peuplce 
irofcsses  respect 


i 


t 


67 


for  religion ;  but  he  is  either  an  Infidel  in  disguise,' or  a  very  sorry  Christian  ; 
and  he  has  a  smattering  of  learning,  just  extensive  and  superficial  enough,  to 
intoxicate  the  brain.  He  maintains,  that  the  deluge  was  of  very  limited 
extent ;  that  the  Chinese  and  the  Scythians  arc  the  descendants  of  Abel ; 
that  the  Egyptians  and  Ethiopians  are  the  posterity  of  Cain  ;  that  the  Negro 
complexion  was  the  stigma  of  his  punishment ;  that  the  Greeks,  Thracians, 
Celts,  and  ancient  inhabitants  of  Italy,  were  Antediluvians;  and  hence,  he 
concludes,  that  the  Aborigines  of  America  are  derived  from  as  high  an  origin. 
For  the  establishment  of  this  theory,  which  occupies  a  quarto  volume  of 
GOO  pages,  he  has  formed  a  va.st  apparatus  of  astronomy  and  geology,  of 
history  and  philology,  in  which  the  wrecks  of  every  thing  that  had  been 
considered  by  the  learned  as  established,  and  no  longer  controvertible,  ap- 
pear "  nantes  in  gurgite  vasto." 

In  1810,  the  excellently  learned  professor  Vatcr  published  at  Leipzig  his 
"  Inquiry  on  the  origin  of  the  American  population,"  in  which  he  minutely 
considers  every  hypothesis  that  has  ever  been  formed  or  maintained  on  this 
interesting  subject.  It  will  doubtless  give  pleas.ure  to  the  public,  to  be  in- 
formed, that  Mr.  Diiponceau  is  now  engaged  in  translating  this  valuable 
work,  which  is  undoubtedly  the  best  that  has  ever  been  written  on  the  subject. 

NOTE  C. 

I  have  excluded  the  Karalit,  because  it  is  generally  admitted,  that 
the  Esquimaux  derive  their  origin  from  Grocnland,  and  are  a  distinct 
race  from  all  the  other  inhabitants  of  this  continent.  "  In  all  the 
North  American  territories,"  says  Ileckewelder,  "bounded  to  the  North 
and  East  by  the  Atlantic  ocean,  and  to  the  South  and  West  by  the  river 
Mississippi,  and  the  possessions  of  the  English  Hudson's  Bay  Company, 
there  appear  to  be  but  four  principal  languages;  branching  out,  it  is  true, 
into  various  dialects,  but  all  derived  from  one  or  the  other  of  the  four  mo- 
ther tongues,  some  of  which  extend  even  beyond  the  Mississippi,  and  per- 
haps as  far  as  the  rocky  mountains.  These  four  languages  are,  1.  The  Karalit. 
2.  The  Iroquois.  3.  The  Lenape.  4.  The  Floridian.  Mr.  Duponceau  has 
mentioned,  in  his  report  prefixed  to  Mr.  Heckewelder's  history,  that  the 
language  of  the  Osages  has  been  found,  from  a  vocabulary  by  Dr.  Murray 
of  Louisville,  to  be  a  dialect  of  the  Iroquois.  "  By  means  of  this  vocabula- 
ry," says  he,  "  we  have  acquired  a  knowledge  of  the  wide-spread  extent  of 
the  family  of  Indian  nations  of  Iroquois  origin,  which,  not  long  ago,  were 
thought  to  exist  only  in  the  vicinity  of  the  great  lakes,  while  we  are  enabled 
to  (race  them  even  to  the  banks  of  the  Missouri."    p.  xxxvii. 

Charlevoix  and  Loskiel  give  substantially  the  same  account.  "  Dans  cettc 
etisndue  de  pays,"  says  the  former,  "  qu'on  appelle  proprement  la  Nouvelle 


M 


.fNji 


'•U^' 


\' 


I 


I 


U  is j  i  :  ' 
11 


;■! 


i  r  I 


ihl 


i ' 


I'M 


lA 


ir 


li^ 


•1*" 

11 

'i. 

II 1 

Hi- 

n  ' 

• 

1 

,' 

\< 

l{ 

;i 

H 

!:■ 

1 

G8 


France,  qui  n'a  dc  bornes  on  nord  que  du  cAte  de  la  bnyc  dc  Hudson,  qui 
n'en  a  point  d'autre  a  Test  que  la  mer,  les  colonies  Angloises  uu  ••ud,  la 
Louysiane  au  sud-est,  et  les  terres  des  Espagnols  a  I'ouest ;  danh  celte  wteniiue 
dis-jc,  de  pays,  il  n'y  a  que  trois  langues-mcres  dont  toules  les  autres  sont 
derivces.  Ces  langues  sont,  la  Siousc,  I'Algonquine,  et  la  Huroniie."  Jour- 
nal, p.  183.  The  Huron,  U  the  same  with  the  Iroquois;  and  the  Algonquin, 
only  another  name  for  (he  Lenapc  or  Delaware.  With  regard  to  the  tijird 
language  (la  Siouse)  Charlevoix  confesses  he  knew  little  or  nothing. 

"It  appears  very  probable,"  says  Loskiel,  "  tliatthe  Delaware  and  Iroquois 
are  the  principal  languages  spoken  tliroughout  the  known  part  of  >'orth 
America,  Terra  Labrador  excepted,  and  that  all  others  are  dialects  of  them. 
Our  missionaries  at  least,  wlio  wore  particularly  atleniivc  to  this  subject, 
have  never  met  with  any  which  had  not  some  similitude  with  either  f^ne 
or  the  other  :  But  tlie  Delaware  language  bears  no  resemblance  to  the  Iro- 
quois." Hist,  of  the  Mission  of  the  United  Brethren  among  tlie  Indians  of 
North  America,  part  1.  ch.  2.  p.  18.  Lond.  1794,  Svo. 

We  have  no  reason,  I  think,  to  doubt  the  statement  of  the  Roman  andMo- 
ravian  missionaries,  who  have  made  tiiese  lanj!;uages  tlieir  stutly,  and  who  had 
no  object  in  attempting  to  trace  affinities  where  none  existed.  In  the  state- 
ments of  Charlo%oix  and  Heckeweider,  the  Span!  :>h  territories  arc  cautiously 
excluded  ;  doubtless  because  of  the  great  number  of  radical  languages  which 
ore  said  to  exist  tliere.  For  the  same  reason,  in  Loskiels  account,  the  term 
A'ortk  /imerica  is  (o  be  imderstood  in  contradistiuction  to  Middle,  as  well 
as  So»7/t  America ;  since  Ihc  Mornvian  missionaries  could  have  had  no 
knowledge  of  the  Indian  languages  within  the  Spanish  dominions. — I  wish 
to  be  understood  as  speaking  with  the  same  reservation;  on  account  of  the 
express  testimony  given  to  this  surprising  fact  by  the  most  respectable  wit- 
nesses, "  Le  nrjml)re  de  ces  langues,"  says  the  Baron  Von  Humboldt, 
speaking  of  the  languages  of  Mexico,  "  est  au  deli\  de  vingt,  dont  quatorze 
ont  doji\  di'.s  grammaires  et  des  dictionnaires  assez  complets."  After  enu- 
merating them,  he  proceeds  to  observe,  '•' II  paroit  que  la  plupart  daces 
langues, loin  detres  des dialectes d'une  seule, (comme  quelques  auteurs I'ont 
faussement  avance.)  sont  au  moins  aussi  diffcrentes  les  unes  des  autres  que 
Test  le  Grcc  dc  rAllemand,  ou  le  Francois  du  Polonois :  c'est  du  moins  le  cas 
des  sept  langues  de  la  Nouvelle-Espagne,  dont  je  posscde  les  vocabulaires. 
CcHe  varietd  d'idiomci  que  pnrleni  les  peiipks  du  A''ourcau  Continent,  et  que, 
sans  la  7)iu)ndre  rxaui'ration  on  peut  porter  a  plusieijrs  centaimes,  pr6- 
srnle  ini  philnnmine  bien  fruppant ,  surtout  si  on  les  compare  aupeu  de  langues 
qn'offrent  VAsie  el  I' Europe."  Essai  politique  sur  le  Royaume  de  Nouvelle 
Espagnc,  torn.  1.  p.  3TB.  Paris,  1811.  8vo. 

It  is,  indeed,  a  striking  'phenomenon  •  and  il  becomes  still  more  so  when 
compared  with  the  fact,  that  in  Ihc  United  States  a7id  British  America,  there  art 


on 
ho 
hu 


5-p  dc  Hudson,  qui 
ngloises  au  '■ud,  la 
danti  cettentenuue 
Ues  les  autres  sont 
Huroniic."  Joiir- 
nd  the  Algonquin, 
ppgard  to  the  third 
or  nothing, 
iware  and  Iroquois 
vn  jpHit  of  North 
e  dialects  of  them, 
ve  to  this  subject, 
5  with  either  one 
jblance  to  the  Iro- 
ong  the  Indians  of 

le  Roman  andAIo- 

tiidy,  and  who  had 

ted.    In  the  state- 

ries  are  cautiously 

d  languages  which 

account,  the  term 

to  Middle,  as  well 

uld  have  had  no 

minions. — I  wish 

on  account  of  the 

t  respectable  vvit- 

Von  Humboldt, 

t,  dont  quatorze 

lets."    After  enu- 

a  plupart  de  ces 

qucs  auteurs  I'ont 

OS  des  autres  que 

st  du  raoins  le  cas 

les  vocabulaires. 

Continent,  et  que, 

CENTAINES,    pri- 

aupeudelanguex 
urae  de  Nouvelle 

till  more  so  when 
hncrica,  there  are 


li) 


69 


on/.v  four  radical  languages,  even  including  the  language  of  Oroenland.  If, 
however,  it  should  be  true,  as  Humboldt  thinkh,  tiiat  there  are  several 
hundreds  of  primitive  American  languages,  it  would  only  afford  stronger 
proof  of  the  truth  of  the  position,  in  support  of  which  the  existence  of 
three  radical  languages  has  been  mentioned  ;  namely,  that  the  Indians  are 
not  the  descendants  ot  the  twelve  tribes. 

I  f<ii.l  very  great  dilfidence  in  appearing  to  call  in  question  so  high  an  au- , 
thority,  yet  I  cannot  help  suggesting  the  probability,  that  the  more  our  know- 
ledge of  Indian  languages  is  extended,  the  greater  will  be  the  affinities  we 
shall  discover;  and  that  many  will  be  found  to  be  related,  which  are  now 
considered  as  totally  distinct. 

Even  in  written  language,  to  trace  etymologies  is,  in  many  cases,  a  diffi- 
cult task;  and  requires  an  extensive  knowledge  of  the  philosophy  of  human 
speech.  But  thi:,  difficulty  is  immeasurably  increased,  when  languages  are 
merely  oral,  and  arc  represented  in  foreign  characters,  not  by  the  natives 
themselves,  but  by  persons  who  are  often  ignorant  of  all  other  tongues  but 
their  own,  who  are  confessedly  unacquainted  with  that  which  they  endea- 
vour to  write,  and  whose  power  of  discriminating  sounds  is  not  always  the 
most  acute. 

When  a  language  is  written,  the  writing  continues  unaltered  through  all 
the  changes  of  pronunciation  ;  when  it  is  only  spoken,  the  deviations  from 
the  original  become  rapid  and  various,  in  propoition  as  the  imperfections 
are  more  or  less  extensive,  of  the  bodily  organs  and  the  mental  faculties. 

As,  therefore,  languages  merely  oral  tend  inevitably  to  corruption,  so  the 
attempts  made  to  reduce  them  to  writing,  are  subject  to  corresponding  im- 
perfections. The  alphabets  in  which  they  are  represented,  may  vary  in 
themselves,  and  be  severally  incompetent  to  convey  an  exact  idea  of  their 
powers.  Persons  who  use  the  same  alphabet  may  employ  different  com- 
binations of  letters  to  represent  the  same  sounds.  "  1  have  frequently 
found,"  says  the  celebrated  circumnavigator.  Captain  Cook,  "  that  the 
same  words,  written  down  by  two  or  more  persons  from  the  mouth  of  the 
same  native,  on  being  compared  together,  differed  not  a  little."  Voyages, 
vol.  2.  p.  521.  Lond.  17S5.  4to.  And  even  if  the  sounds  be  perfectly  re- 
presented, we  know,  from  our  own  experience,  the  confusion,  with  regard 
to  etymology,  which  would  arise  from  making  pronunciation  the  standard 
of  orthography.  The  anomalies  of  English  pronunciation  are  so  great,  that 
if  we  were  to  write  it  as  it  is  spoken,  to  trace  its  etymologies  would  re- 
quire tiie  powers  of  an  (Edipus. 

Under  such  disadvantages,  we  certainly  ought  to  be  cautious  not  to  form 
hasty  opinions  with  regard  to  the  affinities  of  Indian  languages.  Our 
means  of  information  are,  at  present,  too  limited,  and  we  must  patiently 
wait  the  result  of  those  inquiries,  which,  though  commenced  too  late,  have, 


4! 


ill; 


If 


,    I 

I'll 


11 .    ! 


70 


I  I 


n 


i        r(i 


h     ■]   I 


.:r.l 


a  length,  been  happily  begun  by  the  American  Philosophical  Society.  The 
collection  of  information  from  distant  and  independent  sources,  will  leac" 
by  a  gradual  approximation,  to  the  most  accurate  results  ;  and  we  shall 
probably  be  able  to  apply  to  the  subject,  the  remarks  of  the  great  lexico- 
grapher of  our  language,  that  in  proportion  "  as  books  are  multiplied,  the 
various  dialects  of  the  same  country  will  always  be  observed  to  grow  fewer 
and  less  diflferent." 

Perhaps  I  ought  net  to  dismiss  this  subject  without  observing,  that  Mr. 
•lefferson  long  ago  made  the  same  remark  as  M.  Von  Humboldt,  with  re- 
gard to  the  great  number  of  American  languages;  in  his  Notes  on  Virginia. 
"  Arranging  them,''  says  he,  "  under  the  radical  onss  to  which  they  may 
be  palpably  traced  ;  and  doing  the  same  by  those  of  the  red  men  of  Asia, 
there  will  be  found,  probably,  turenty  in  America  for  one  in  Asia,  of  those 
radical  languages,  so  called,  because,  if  they  wero  ever  the  same,  they  have 
lost  air  resemblance  to  one  another.  A  separation  into  dialects  may  be  the 
work  of  a  few  ages  only,  but  for  two  dialects  to  recede  from  one  another 
till  they  have  lost  all  vestiges  of  their  common  origin,  must  require  an  im- 
mense course  of  time  ;  perhaps,  not  less  than  many  people  give  to  the  age 
of  the  earth.  A  greater  number  of  those  radical  changes  of  language  having 
taken  place  among  the  red  men  of  America,  proves  them  of  greater  antiqui- 
ty than  those  of  Asia." — Notes  on  Virginia,  Query  11.  Aborigines. 

The  acute  and  scientific  author  might  have  contented  himself  with  stating 
ihe  fact,  and  have  paired  the  slur  upon  Revelation.  It  is  by  no  means  certain, 
that  the  same  phenomenon  does  not  exist  in  Asia.  The  languages  spoken 
in  the  immediate  neighbourhood  of  the  Caucasian  mountains,  have  little 
more  in  common  than  their  geographical  situation.  "Except  the  Armenian 
and  Georgian,"  say  the  Quarterly  Reviewers  after  Adelung,  "  they  are  scarcely 
ever  employed  in  writing  ;  and,  principally  perhaps  from  this  cause,  they  ex- 
hibil  a.s  grant  a  dirtrsity  in  the  space  ofa/eio  square  miles,  as  those  oftwny  other 
nations  do,  in  as  many  thonsnnih."  Q.  R.  vol.  x.  p.  283.  Rev.  of  the  IWithridates. 
But  admitting  that  it  is  confined  to  America,  is  there  no  way  of  solving 
the  diflSculty,  but  by  attacking  the  Scriptures .'  And  if  it  be  inexplicable,  shall 
we  surrender  all  the  stupendous  evidences  of  Divine  Revelation,  because  we 
are  unable  to  account  for  a  fact  which  is  comparatively  insignificant.''  This 
is  a  kind  of  minute  philosophy,  unworthy  of  so  distinguished  a  name,  which 
can  be  compared  only  to  the  calculations  of  the  Canon  Recupero  in  Bry- 
done,  who  sought  to  determine  the  world's  age  by  enumerating  the  lavas  of 
JEtna. 

NOTE  D. 


There  maybe  an  affinity  among  languages  in  two  ways;  in  etymology, 
and  in  grammatical  construction.     \Vhere  there  are  etymological  affini 


ill 


;al  Society.  Tlie 
>urces,  will  leac" 
ts  }  and  we  shall 
(he  great  lexico- 
e  multiplied,  the 
d  to  grow  fewer 

serving,  that  Mr. 
nboldt,  with  re- 
otes  on  Virginia, 
which  they  may 
red  men  of  Asia, 
in  Asia,  of  those 
same,  they  have 
lects  may  be  the 
'om  one  anotlier 
it  require  an  im- 
»  give  to  the  age 
language  having 
f  greater  antiqui- 
irigines. 

iself  with  stating 
10  means  certain, 
jnguages  spoken 
Eiins,  have  little 
pt  the  Armenian 
tkey  are  scarcely 
s  cause,  they  ex- 
ose  of  tiany  other 
the  Mithridates. 
way  of  solving 
explicable,  shall 
ion,  because  we 
gnificant?  This 
a  name,  which 
cupero  in  Dry- 
ing the  lavas  of 


in  etymology, 
ological  ailini 


71 


ties,  there  will  of  course  be  a  similarity  in  grammatical  forms.  On  the 
other  hand,  languages  may  be  entirely  different  as  to  etymology,  and  yet 
similar  in  grammatical  construction.  The  question,  with  regard  to  the  de- 
scent of  the  Indians  from  the  Hebrews,  must  rest  upon  both  these  affinities  ; 
for  although  resemblances  in  grammatical  construction  will  not  prove  a 
common  origin,  yet  differences  in  grammar  afford  the  strongest  evidence  of 
the  converse  of  the  proposition. 

ETYMOLOGY. 

Table  I. — Delatvart,  and  Iroquois  tvords  of  the  Onondngo  diaUrt, 
from  Zeisberger, 


Ltnapi  or  Delaware. 

Iroquois,  (Qnond. 
dialect.) 

Kcbrexc. 

God, 

PatamiUvos, 

Nioh, 

Elohim, 

o^ribN 

Spirit, 

Mannilto, 

Otcon, 

Rtiach, 

rm 

Man, 

Leniio, 

Etschinak, 

ijsh, 

WM 

WOMAM, 

Ochqueu, 

Echro, 

Ishii, 

nwK 

To  DiB, 

Angeln, 

Yaich6-ye,      \ 
Yawo-h6-ve,  j 
Waunteconi, 

Mut-th, 

m?3 

To  Eat, 

Mitzin, 

Achiil, 

bSN 

Flesh, 

Oyos, 

Owichra, 

Ba-sir, 

*1VS 

Fish, 

Namses, 

Otschi6nfa, 

»ttR. 

at 

BOSE, 

Wochgan, 

Oschtiehnta," 

Ng6-tsem, 

QVV 

A  Child, 

Amemens, 

Ixh^a, 

Niingar, 

1I?3 

It  may  not  be  amiss  to  make  some  remarks  upon  the  pronunciation  of  this 
and  the  following  specimens.  lo  Zeisberger's  vocabulary,  the  powers  of 
the  German  Alphabet  are  employed  to  express  the  pronunciation  of  Indian 
words.  Ch  has  the  guttural  sound  of  the  Greek  X.  When  the  consonants 
are  doubled,  it  is  merely  to  denote  that  the  preceding  vowel  is  short,  as  a  iu 
man.  /and  j  before  a  vowel  have  the  power  of  y  which  I  have  therefore 
in  most  cases  taken  the  liberty  to  substitute.  Sch  is  equivalent  to  the  FJnglish 
«/t.  The  apostrophe  after  n  k  and  s  denotes  the  contraction  of  a  vowel,  as 
n'pommauchii,  for  ni  pommaucksi.  Que  and  ke  differ ;  the  former  being  pro- 
nounced like  kuie.  W  before  a  vowel,  as  in  English.  In  representing  the 
Hebrew  in  English  letters,  I  have  followed  the  points,  which  give,  I  am  in- 
clined to  believe,  the  traditional  representation  of  the  original  vowel  sounds. 
These  remarks  will  apply  to  all  the  siJeciraens,  excepting  those  from  Adair, 
of  which  I  can  say  nothing. 

*  Cherekae,  K6ra,  aocordins  'o  .idnir. 


III' 


■1    ) 


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1". 

1 

ii 

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or    O 

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One, 

Two, 

Three, 

Four, 

Five, 

Six, 

Seven, 

Eight, 

Nine, 

Ten, 

3 

s 

5!  5!  H  H  >  5!  O  >  H  !£ 

S    S."'?""    B-J-V;    B-DTP 

1 

Ngutti, 

Nischa, 

Nacha, 

Newo, 

Palenach, 

Giittasch, 

Nischasch, 

Chasch, 

Peschkonk, 

Tellen, 

f 

Soquo, 

Tahre, 

Choeh, 

Nankke, 

Ishke, 

Sootare, 

Karek6ge, 

Suhiifiyra, 

Sohnayra, 

Skoeh, 

3 

3 
o" 

p" 

3 

Chephpha, 

Toogalo, 

Tootchina, 

Oosta, 

Tathlabe, 

Hannahle, 

Untoogklo, 

Un  tootchina, 

Chakkale, 

Pokoole, 

1 

Hommai, 

Hokkole, 

Tootchina, 

Ohsta, 

Chakiipe, 

Eepahge, 

Hoolophage, 

Cheenepa, 

Ohstkpe, 

Pok61e, 

O 

1 

Z  H  c«  Cfi  :/)  O  >  f-W  yj  pj 
**           ^   "   «    B 

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re 

Achath, 

Shetdyim, 

Shalush, 

Arbang, 

Chamesh, 

Shesh, 

Shebang, 

Sheinoneh, 

Tce-shang, 

Nges-reh, 

!? 

J? 

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73 


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s^s. 

3,5 

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,t9 


crq 


21 


S3 

TO 

s  ^ 


2  « 


> 
u 

w 


3d 

per. 

2d  per. 

1st  per. 

Kg' 

OB  33 

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22-- 

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s « 

ti)  ^' 

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uo 

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B8 

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,-*-/^*-s 

^ 

)^ 

»•             -i 

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i"  B-  ~^ 

sa,  se, 

wassa, 

wasch 

tessa, 

tscbi, 

UP 

•§ 
? 

o 

s 

f 

IB          5l 

J6      8 

^  2 

o 
s 

p 

i 

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fb 

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en. 

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r 

t 

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ss 

5  5. 

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o 

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u 

:i 

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X  X 

or 

c  a- 

nci 

t— N 

3- 

oP 
►1 

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p 

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1 

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u 

^  If 

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§.25^ 


'^  d' 


S  o-i 


e      S 


r/i 


i 


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lO 


Ife.: 


J?>"liFT"\.  ■■  -Ift^, 


1 ! 


i'i 


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74 


3(] 

peri. 

2d  p. 

1st  per. 

a  3>  -" 

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o  o 

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1 

o 

B 

^  ^  ^ 

^ 

^^ 

;  gunti, 
1  t'gunti, 

cr  ~  ~  tt  ss  ~ 
=  2.&-B-3  j: 

S?."     3   B         6" 

-     r»  5.  g    B-BS 

&■"■»  B  cr. 

-"  l^e  B 

! 

P)        -     B  - 

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cf.     "• 

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E.  E. 

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p 

p- 

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n  » 

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u  u 

rf 

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Mv 
Th- 
His 
He 
Oui 

Yoi 
The 


Ii 
In 
A 

Chii 
Che 

• 
vsec 


76 


U.  Example  of  a  Noun  in  the  Lenapi,  or  Delcaoare,  with  tin  Imeparablt  Pro- 
nouns, from  Heckewelder'i  Correspondence,  Let.  XXI.  (Transac.  ut  sup.  p. 
426.)  compared  with  the  Hebrew. 


1 


Father.    Delaware,  Oocii.*    Hebrew,  Ab,  sk- 


1 

o 
a 
a. 

<^ 
o 

S. 
» 


f 

es 

> 


5r 

I. 


My  Father, 
Thy  Father, 
His  Father, 
Her  Father, 
Our  Father, 

Nooch, 

Kooch, 

Oochwali, 

Oochwall, 

Nochena, 

Abi,                                                   *3K 
Abicha,  (m.)  Abich,  (f.)                 ^»aR 
Abiv,  or  Abihu,                    irrSH  VSK 
Abiha,                                               rrSK 
Abinu,                                            na'SK 

Your  Father, 

Kochuwa, 

Abichem,  (m.)  Abichen,  (f.)  |  jj*  ^^l^ 

Their  Father, 

Ochuwawall, 

Abihem,(m.)Abihen,(f.)     I^^^^J^IJ 

In  Delaware,  the  pronoun  is  sometimes  prefixed  and  sometimes  suffixed. 
In  Hebrew,  it  is  uniformly  suffixed. 

According  to  Adair,  my  father  is,  in  Chickasaw  Mgge,  in  Cherokee  Ake- 
tohta ;  your  father,  Chickasaw  Chinge,  Cherokee  Chatokta.  My  mother, 
Chickasaw  Saske,  Cherokee  Akachee  ;  your  mother,  Chickasaw,  Chishke, 
Cherokee  Chacheeah. 


\ 


\\\ 


6 


*  Ooch  is  the  abstract  word.    "  Wetoochwink,"  the  father,  m  commonJy 
vsed,  because  there  are  few  occasions  of  using  this  word  in  the  abstract  sense. 


f  , 


II :! 


>i! 


*/6 


Ilf.  Example  of  the  Verb  To  Lovk,  in  the  Lenap6  or  Delaware,  and  Iroquoh, 
compared  with  the  Hebrew. 


■i  ii 


f 'I 


Under  the  general  name  of  Iroquois,  I  have  given  the  Onondago  verb 
from  Zeisbcrgc,  and  the  Mohawk,  which  I  wrotf.  down  in  Albany,  in  the 
year  1817,  Irom  the  mouth  of  Mr.  Eleazar  Williams,  a  son  of  one  of  th« 
chiefs  of  the  Oneida  nation,  who  is  now  a  candidate  for  Holy  Orders,  and  a 
lay  reader  and  catechist  among  the  Oneidas.  Mr.  Williams  has  received  a 
very  good  education;  is  acquainted  with  Greek  and  Latin;  and  speaks 
French  fluently.  He  assured  me,  that  the  Mohawk  was  the  pure,  or  nriother 
tongue,  which  was  understood  by  all  the  live  nations ;  but  that  each  had  a 
dialect  of  its  own.  An  evidence  of  the  correctness  of  this  statement,  was 
afforded  me  by  an  interview  which  I  had  with  several  chiefs  of  the  Onon- 
dago tribe,  who  were  at  Albany  transacting  some  business  with  the  governor. 
On  that  occasion  I  read  the  general  confession  in  our  liturgy  ;  after  which 
Mr.  Williams  translated  it  for  fhem,  and  then  proceeded  to  read  in  the  Mo- 
hawk, the  prayer  for  all  conditions  of  men.  In  looking  over  it,  as  he  read, 
I  perceived  that  the  vowels  had  the  full  Italian  sounds,  excepting  a,  pro- 
nounced like  aio  ;  that  the  nasal  sounds  an,  o>i,  he.  were  exactly  like  the 
French ;  and  that  the  guttural  sounds  were  like  those  of  the  Oriental  lan- 
guages. I  observed,  likewise,  that  the  accent  was  chiefly  on  the  ultimate 
and  penultimate.  I  ventured,  therefore,  to  read  a  portion  of  the  prayers 
and  hymns,  and  succeeded  so  well  that  they  understood  me,  and  expressed 
their  surprise  and  pleasure.  This  is  a  proof,  not  only  of  the  ease  with  which 
a  correct  pronunciation  might  be  acquired,  but  also  of  the  fact,  that  the 
Onondagoes  understand  the  Mohawk,  though  they  have  a  dialect  which  dif- 
fers from  it  considerably)  as  will  appear  from  the  verb  here  exhibited  from 
Zeisberger. 


77 


•tf  and  Iroquois, 


Onondagn  verb 

Albany, in  the 
I  of  one  of  tha 
y  Orders,  and  a 

has  received  a 
in;  and  speaks 
pure,  or  niother 
hat  each  had  a 

statement,  was 
ifs  of  the  Onon- 
th  the  governor. 
;y  ;  after  which 
read  in  the  Mo- 
er  it,  as  he  read, 
Lcepting  a,  pro* 
xactly  like  the 
e  Oriental  Ian- 
on  the  ultimate 

of  the  prayers 
and  expressed 

ase  with  which 
fact,  that  the 
ect  which  dif- 

exhibited  from 


I 


I 


c 


<T)  mm 

Ka  ■■ 

«  =s  » 

CD    **  U) 


O 

<    < 


o'd 


^  S  **  ^^  a£ 


tnaq 


«7g 


(3 


a.  -•  — •  -1 

(t>    S    3    'S 

^^  '«^ 

■<  c  ?  ? 


78 


'i 


. '  J 


!|l 


'!     ii 


\^ 


I  DID 

Thou 

i  ° 

3? 

C^ 

,0^ 

B 

§  ^  3  §  5  § 


I 
4 
i 


79 


e 
a 

r 

o 


n 

D 

D 

« 

fi 

eg 


»  n 

B  - 


0) 

B" 
O 

£- 
re" 


> 

B- 


I 


-  m  gg  a>  CO 
B"  !«  <W  a* 
C    *.  O   O 


s 
o 
5- 


I 


9* 

n 

H 

rn 

2 


2 
S 

B 


B* 


rft 

B 


s 
ft 

3 


3 


u 

X 


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B 

5* 

K 

H 

B- 

<* 

«3 

a 

« 

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B 

u 

^ 

B- 

•? 

B 

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O 

O 

Oq 

P 

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r* 

o 

5 

B 
3 

O 

a 

<3 

o 

1-^  tn 
(»   B 

M 


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o  w  « 

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0 

3 

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f 

3 

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w  B  K 

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H 

a 

s 

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1 

1^ 

0 

.l^«^?l 

s  y  "  yo       ST  e 

B      B              B  ^ 

S-.-             S^                                   '"W 

S   B   O         BBS         B 

Job-    o  ^  H  ■    ai 

2   3    S   '     B   S   (V   ■     <* 

^ 

»>^ 

•  8^       •  ^ 

.55           .5 

s 
o 

or6c 
ano 

Ul 

:  ^     :s 

1 

•J     ■  g 

1 

.  "c 

a 

•    " 

■? 

•  &    ■  ^ 

•   e          •    o 

■  E-       •  e. 

B 

t^^v^  M  PI'^s/^'  W  M 

„     B-B-        n   B-B- 

a 

din 
indi 

futu 

3 

3       s  a 

►..           c » 

B                  5   O- 

&                «   b- 

2              *< 

K  f. 

X  X 

IK' 


so 
PI 
u> 

n 


ll!^ 


'l 


Mill 


i-l 


i  I; 


i  ■ 

;    I, 


liii 


I 


I 


! 


lilt      'I.. 


:| 


•m!! 


80 


CONJUNCTIVE    M001». 

rilESENT. 


When  or  it  I  l(>v(>, 

tlioii  lovcst, 

lu'  loves, 

wt;  love, 

ye  love, 

tliey  love, 


Iruqnoh. 


Zei.sbcrger  Siiys, 
in  iiis  Uiiondugo 
GiHrninar,  "  Tlie 
conjunctive  or  op- 
tutive  is  not  in  tiie 

aiij^nHge,ijnt  is  ex- 
pressed liy  the  in- 

lic.ative  " 


Lcnapi. 


4l)Ociii)k, 

AJioiiianne, 

Klioalat, 

AhoHlenk, 

Aii()i;le(jne, 

Ahouiuciitit. 


Hthrii 


There  is  no 
conj.  or  opt 
inooil  in  Heh. 
the  idea  ,-f  de- 
sire or  contin- 
gency being 
expressed  by 
Mie  fiit.ind. 


I'RETKIUTK. 


When  or  if  1  loved, 

tlion  didst  1. 

he  loved, 

we  loved, 

ye  loved, 

thev  loved. 


A\'anting  in  Iro- 
(juois. 


Ahoalaclikup, 

AhoaJHiMiiip, 

F^lioalachtii|), 

Alioalenkiip, 

Ahoaleknp, 

Ahoalachtitnp, 


Nothine;  cor- 
respondent in 
Hebrew. 


ri-UPERIKCT. 


When  or  il'  I  had  loved, 

thou  hadst  I'd 

he  had  loved, 

we  had  I'd, 

ye  had  loved, 

they  had  I'd, 


Ahoulakpanne, 

Ahoalanpanne, 

Klu)alal[)anne, 

Ahoalenkpanne, 

Ahoalekpanne, 

Alioalachtitpanne, 


Nothing  cor- 
respondent in 
Hebrew. 


FL'TUllE. 


When  or  if  I  shall  love 

thoushalt  !. 

he  shall  lov 

we  shall  love. 

ye  shall  love 

they  shall  1. 


Wanting  in  Iro- 
piois. 


Ahoalaktsch, 

Alioalantsch, 

Khoalatsch, 

Ahoalawonksch, 

Ahoalawekscli, 

Alioalaktiksch, 


Nothinc;  cor- 
respondent in 
Hebre*;. 


INFINITIVE   MOOD. 


To  love, 

To  have  loved, 

To  be  about  to  love, 


Yonor6chqua, 

YonorochfjUiisqua 

I'lN'yonorocluina, 


Ahoalan, 


EhOb,      airtx 


The  participles  are  not  given  by  Zeisberger,  either  of  the  Onondago,  or 
Lcnni  Lenape. 

It  must  be  observed,  that  my  object  being  merely  to  show  the  difference 
between  the  Indian  languages  and  the  Hebrew,  I  have  not  attempted  to  ex- 
liibil  a  full  view  of  the  exuberant  richness  of  their  grammatical  construction. 
The  Delaware  verb,  Ahoalan,  to  loir,  pursued  through  all  its  forms,  occupies 
alone  fourteen  folio  pages  in  Ziisberger's  Grammar.  , 

1  proceed  to  give,  merely  as  a  specinien,  a  comparative  view  of  the  man- 
ner in  which  the  objective  personiil  pronoun^  are  united  to  the  active  verb.'. 


Ilov 
liov 


Iha^ 


Ihav 


Thou 


Thou 


I 


Thou 


■-*fiL. 


Hebrn  . 


There  is  no 
coiij.  or  opt. 
mood  in  Meb. 
tiie  idi-a  rf  de- 
sire or  contin- 
gency l)einf!; 
ixpressed  by 
fhe  Int.  infl. 


Notliing  cor- 
rei^pondent  in 
Hebrew. 


Nothing  cor- 
respondent in 
Hebrew. 


Nothine;  cor- 
respondent in 
Hebrevy. 


Eliob,      airrx 


Onondago,  or 

the  difference 
tempted  to  ex- 
i\  construction, 
brms,  occupies 

Rwof  the  ninn- 
ic  active  verb.'. 


81 


EXAMPLE  OF  THE  PERSONAL  FORMS  IN  DELAWARE  AND 

HEBREW. 

FIRST  PERSONAL  FORM,  I- 


Delaware,  ^tresent. 


Singular. 


Hove  thee, 

I  love  him.  or  her, 


K'dahoatelt 
N'dahoala 


Plural. 


I  love  you, 
I  love  them, 


K'dahoalohhnmo 
N'dahoalawak 


Hebrew,  pralerite. 


1  have  loved  thee,  (m.)  Ababticba, 

TnanN 
(f.)  Ahabtich, 

I  have  loved  him,  Ahabtihu, 

— — —  her,  Ahabtiha,  rfna.nK 


I  have  loved  you,  (m.)  Ahabtich^m, 

'■     .    -  (f.)  Ababtichen, 

I  have  loved  them,  (m.)  Ahabtihem, 

DrfnanK 

(f.)  Ahabtih^n, 

^.T'narrx 


SECOND  PERSONAL  FORM,  THOU. 
Delaware,  present. 


Thou  lovest  me,  K'dahoall 
him  or  her,      K'dahoala 


Thou  lovest  us, 
them. 


K'dahoalineen 
K'dahoalawak 


Hebrew,  praierite,  (masc.) 


Ihou  (m.)  hast  loved  me,  Ahabtani, 

I  him,  Ahabtdhu, 

innanK 
■         her,  Ahabt-hiih, 
nnanN 


Thou  hast  loved  us,  Ahabtanu, 

isnarTM 

them,  (m.)  Ahabt^m, 

onarr« 

(f.)  Ahabtdn,  [nanK 


(feminine.) 


Thou  (f.)  hast  loved  me,  Ababtini, 

•a-nartN 
...  him,  "j 

Ahabtihu,  I  as   in    first 
her,  j      person. 

Aliabtiha,  J 


Thou  (f.)  hast  loved  us,  Ahabtinu, 

is-nanK 
them,  (m.)  Ahubtim, 

D-narrs 

(f.)  Ahahtin, 

^Tia.TH 


m 


\\ 


i\ 


1  \ 


\ii 


v.i 


t  «ri 


1 .  i:: 


:iifir  J'; 


82 

THIRD  PERSONAL  FORM,  HB  OR  SHE. 

Delaware,  present. 


Singular. 


He  or  she  loves  me,  N'dahoaluk 

thee,  K'dahoaluk 

him,      W'dahoalawall 


Plural. 


He  or  she  loves  us,       W'duhoalguna 

you,      Wdahoalguwa 

them,    W'dahoalawak 


Hebrew,  prmterite,  (masc.) 


He  has  loved  me,  Ahahani,       »DiilN 
thee,(m.)  Ahabcha,  lanK 


(f.)  Ahab6ch,   ^a^TK 

•  him,  Ahabdhu,      inartK 
.  her,  Ahab-h,ih,       narrK 


He  has  loved  us,  Ahabinu,        naarrx 

you,  (mv  Ahabchem, 

Dsanx 
■     ■        (f.)  Ahabcheii, 

parTM 
— — — —  them,  (m.)  Ahabiau, 

(f.)  Ahabdn,    \zrtH 


(feminine.) 


She  has  loved  me,  Ahabathni,  »:nirrN 
-. thee,  (ra.)  Ahabathcha, 

■^inarrK 
■  (f.)  Ahabathecli, 

inarTN 
him,  Ahabath-hu,irrnarT»< 

--  her,  Ahabdth-hah,iinanM 


She  has  loved  us,  Ahabiithnii,  ■^jnaPTit 

you,  (m.)  Ahabathcliem, 

oananK 
' (f.)  Ahabathchen, 

^Dnarrx 
—————them,  (m.)  Ahabathsim, 

onarrK 

(f.)  Ahabathttn, 

^nariK 


IV.  As  a  specimen  of  the  Grammatical  forms  of  the  Floridian  Languages, 
I  subjoin  the  "  Conjugation  of  a  verb  in  the  Cherokee  language,  by  the  Rev. 
Daniel  S.  Butrick,"  communicated  by  him  to  the  American  Philosophical 
Society.  I  copy  it  with  the  division  of  syllables,  accents,  inc.  from  the  ori- 
ginal paper. 

ACTIVE  VOICE— INDICATIVE  MOOD. 

PIIE3E\T    TENSE. 


Sing. 


1.  tse  ne  yT.  I  take,   or 

am  taking,  {a  per- 
son,) 

2.  he  ne  yh    Thon  ta- 

kest, ' 

3.  Ca  ne  yT.  He  or  she 

takes, 


J5?«o^ 


a  ne  ne  yT.  We  two 

take,  {speakhig  to 

each  other,) 
a  ste  ne  yif.    We  two 

take,  (speaking  to  a 

third  person,) 
a  ste  ne  yf.  You  two 

take. 


Plural. 


1.  a  te  ne  yl.  We  (all) 
take,  (peaking  to 
one  of  the  compani/,) 

1.  a  tse  ne  yt.  We  (;i!l) 

take,  (speaking  to 
one  not  of  the  earn- 
pany,) 

2.  a  tse  ne  yr.  You  (all) 

take, 

3.  line  neyit.  They  take. 


tl. 


W'dahoalguua 
W'dahoalguwa 
W'dalioalawak 


abinu,        IDanX 
.;  Ahabchcrn, 

Ahabchen, 

fn.)  Ahabuiu, 

.)  AhabAn,    |3rTK 


labcithnii,  ijnarTK 
1.)  Ahabathclietn, 
oananK 
)  Ahabathchen, 

m.)  Ahabatlii^rii, 

onariK 
I  Ahabathc<n, 


?^ 


ian  Languages, 
age,  by  the  Rev. 
an  Philosophical 
&i.c.  from  the  ori- 


Plural. 


neyl.  We  (all) 
(speaking  to 
oft/iecompani/,) 
ne  yr.  We  (all) 
!,  {speaking  to 
not  of  lite  com- 

Vh) 
ne  yi.  You  (all) 

neyr.  They  take. 


83 


IMPERFECT    TENSE. 


Sing. 

Dual. 

Flur. 

I. 

tse  ne  yu  hu.    I  did 

1. 

a  ne  ne  yu  hu. 

We 

1. 

a  te  ne  yu  hu.  We. 
(all)  did  take, 

take. 

(2)  did  take, 

2. 

be  ne  yu  hu.  Thou, 

1. 

a  ste  ne  vu  hu 

We 

1. 

a  tse  ne  yu  hu.  We 
(all'l  did  take, 

&1C. 

(2)  did  take, 

3. 

6  lie  yu  hu.  He,  ^c. 

2. 

a  ste  ne  yu  hu. 
(2)  did  take, 

You 

2. 
3. 

a  tse  ne  yu  hu.    You 

(all)  did  take, 
6  ne  .le  yu  hu.  They 

did  take. 

PERFECT    TENSE. 


1. 

tse  ne  ye  scO.  1  have 
taken,  or  been  tii- 

1. 

a  ne  ne  ye  scu. 
(2)  k.c. 

We, 

1. 

a  te  ne  ye  scfl.  We, 
(all)  kc. 

king. 

1. 

k  ste  ue  ye  scu. 

We, 

1. 

ft  tse  ne  ye  scu.  We, 

2. 

he  ne  ye  scfl.  Thou, 

(2)  i^c. 

(all)  &ic. 

fee. 

2. 

a  ste  ne  ye  scii. 

You, 

2. 

a  tse  ne  ye  scu.  You, 

3, 

eft  ne  ye  scu.    He, 
he. 

(2)  kc. 

3. 

(all)  he. 
u  ne  ne  ye  scu.  They, 
&c. 

FIRST  FUTURE  TENSE. 


1. 

to  tse  ne  yu.    I  shall 
take, 

1. 

ti  a  ne  ne  yu. 
two,  kc. 

We 

1. 

ti  a  te  ne  yu.    We, 
rail)  fcc. 

2. 

te  ne  yu.  Thou,  &c. 

1. 

ti  a  ste  ne  yfl. 

We 

1. 

ti  a  tse  ne  yu.    We, 

3. 

til  cu  ne  ;;u.  He,  Uk. 

two,  &iC. 

(all)  &.C. 

2. 

ti  a  ste  ne  yu. 
two,  k.c. 

You 

2. 
3. 

ti  a  tse  ne  yu.  You, 

(all)  &ic. 
ta  ne  ne  yu.  They, 

&c. 

SECOND  FUTURE  TENSE. 


1 

2. 

tse  ne  ye  sea  sti.  I 
shall  b«  taking. 

he   ne    ye   sea    stI. 
Thou,  Jsic. 

1. 
1. 

a  ne  ne  ye   sea  stI. 

We  two,  &c. 
ft  ste  ne  ye  sea  stt. 

We  two,  &c. 

1. 
1. 

a  te  ne  ye  sea  sir. 

We,  (all)  &,c. 
ft  tse  ne  ye  sea  stI. 

We  all,  he. 

3. 

cu  ne  ye  sea  sM.  He, 
&c. 

2. 

a  sle  ne  ye  sea  sti. 
You  two,  &ic. 

2. 
3. 

a  tse  ne  ye  sea  str. 

You  all,  he. 
u  ne  ne  ye  soft  sir. 

They,  &,c. 

"  The  potential  mode  is  generally  formed  from  the  indicative,  by  prefixing 
ya  ti ;  and  the  subjunctive,  by  prefixing  ys.  What  I  here  call  the  potential 
mode,  expresses  power ;  there  is  another  mode,  for  which,  as  yet,  I  have  no 
name,  to  express  Irbtriy :  as  /  may,"  he.    D.  S.  B. 


;  << 


(  i 


H  ■  ! 


t    i 

1^        ; 


') 


n 


■!  iii 


r   J;:i 


I: 


:;.i 


■■    '  i'l'' 


;i   ;:; 


i^  J' 


;  t) 

'4 


84 


IMfERATIVE    MOOD. 


i)ing. 

Dual. 

i 

Plur. 

1.  tse   ne  yii.    Let  me 

1. 

ii  ne  ne  yu.  Let  us 

1. 

a  te  ne  yil.   Let  us 

take. 

two,  &,c. 

all,&LC. 

2.  he  ne  yu.    Do  thou, 

1. 

d  ste  ne  yO.  Let  us 

1. 

ft  tsc  ne  ya.  Let  us 

kc. 

two,  k>:. 

all,  fcc. 

2.  wl  cu  ne  yu.     Let 

2. 

a  ste  ne  yu.  .Do  you 

2. 

a  tse  ne  yQ.    Do  you 

him,  &.C. 

two,  JiiC. 

3. 

all,  k.c. 
wu  ne  ne  yQ.     Let 
them,  &1C. 

INFINITIVE    MOOD. 


1. 

tse  ne  yu  tl.  To  take. 

1 .  a  ne  ne  yfi  tT, 

1. 

a  te  ne  yQ  tl. 

2. 

he  ne  yu  tf. 

1.  A  ste  ne  yu  tl, 

1. 

ft  tse  lie  yu  ti', 

3. 

6  ne  yu  tf. 

2.  a  ste  ne  yO  tl, 

2. 
3. 

a  tse  ne  yi'i  tl, 
A  ne  ne  vft  tf. 

PASSIVE  VOICE— IJNDICATIVE  MOOD. 

PRESENT    TENSE. 


Sing. 

Dual. 

Plur. 

1. 
2. 
3. 

uns  ke  ne  yi«.     I  am 

taken, 
a  tsu  ne  yu.    Thou, 

&LC. 

k  tse  ne  yii.  He,  kc. 

1. 

1. 

2. 

ta  kin  c  ne  yu. 

two,  kc. 
ta  kTn  c  ne  yu. 

two,  &c. 
ta  ste  ne  yii. 

two,  kc. 

We 
We 

You 

1.  ta  ke  ne  yu.  We,  (all) 

kc. 
l.tAkencyii.  We,  (all) 
kc. 

2.  tatseneyu.You,(all) 

3.  ta  ca  tie  ne  yu.  They, 

kc. 

IMPERFiOCT. 


r 

ungkeneyii  hii.  I  was. 

1. 

ta  km  e  ne  yu  hfl, 

1. 

tfi  ke  ne  yii  hii, 

kc. 

1. 

til  kin  e  ne  yu  hu, 

1. 

t&  ke  ne  yii  hu, 

2. 

a  tsu  ne  yu  hu.  Thou, 

2 

ta  ste  ne  yH  hii, 

2. 

til  tse  ne  yii  hii, 

kc. 

3. 

ta  ca  tse  ne  yu  hii. 

3 

h  tse  ne  yu  hi1,     He, 
kc. 

PERFECT. 


]. 

ling  ke  ne  ye  scii.  1 

1. 

ta  kill  e  lie  ye  scii. 

1. 

ta  ke  ne  ye  scii. 

have  been  taken. 

1. 

ta  kin  e  ne  ye  scii, 

1. 

t(l  ke  ne  ye  scii, 

o 

a  t?M  ne  ye  scii.  Thou, 

2. 

ta  ste  ne  ye  scii, 

2. 

til  tsc  ne  ye  scii, 

'2^   J, 

3. 

ta  ca  tse  ne  ye  scQ. 

3. 

a  tsH  ne  ye  scii.    He, 
kc. 

85 


FUTURE. 


Plur. 

ie  yd.   Let  us 

ne  yti.  L<;t  us 

ic. 

ic  yii.    Do  you 

liC. 

;  ne  yd.     Let 

1,  &1C. 


S/ng. 

Dual. 

Plur. 

1. 

2. 
3. 

fi  yuns  ke  ne  yfl.  t 
.shall  i)o  tiikcii, 

tiy.i  tsu  neyii.  Tlioii, 
&c. 

ti  yfl  tse  ne  yn.  He, 
i:c. 

1.  tiya  kTu  e  ne  yfl, 

1.  ti  vA  kJn  e  ne  yu, 

2.  ti  ya  ste  ne  yu, 

1. 
1. 
2. 
3. 

ti  yii  ke  ne  yfl, 
ti  yii  ke  ne  yu, 
t)  yfl  tse  ne  yfl, 
tu  ca  tse  ne  yfl. 

N.  B.  The  potential  and  subjunctive  moods  are  formed  in  the  same  man- 
ner as  in  the  active  voice. 


B  yu  tT, 
le  yfl  ti, 
ui  yfl  tr, 
le  vfl  tr. 


Plur. 

lie  yu.  We,  (all) 
10  yfl.  We,  (all) 
icyu.You,(all) 
>ene  yfl.  They, 


ne  yfl  hfl, 
lU!  yfl  hu, 
no  yu  hu, 
se  ne  yfl  hii. 


IMPERATIVE    MOOD. 


1. 

wflng  ke  ne  yfl. 

Let 

1. 

ta  krn  e  ne  yfl, 

1. 

ta  ke  ne  yfl. 

nic  be  taken. 

1. 

tA  kin  e  ne  yfl, 

1. 

tA  ke  ne  yfl. 

t> 

vva  tsfl  ne  yu. 
thou  be,  kc. 

Do 

2. 

ta  ste  ne  yfl, 

o 

3! 

til  tse  ne  yfl, 

wl  tT  ca  tse  ne  yii. 

'i. 

wii  tse  ne  yfl. 
him,  iic. 

Let 

Note.  Some  words  in  this  mood  are  distinguished  from  the  present  passive 
only  by  the  accent,  which  is  not  here  marked. 


INFIMTIVE    MOOD. 


1. 

flng  ke  ne  yu  tr. 

To 

1. 

(u  km  e  ne  yfl  ti. 

1. 

Xii  ke  ne  yu  ti, 

be  taken. 

1. 

ta  kin  e  ne  yfl  tf. 

I. 

ta  ke  ne  yfl  tl. 

2. 

a  tsfl  ne  yu  tl, 

2. 

tii  ste  ne  yu  ti, 

2. 

ti'i  tse  ne  yfl  tl, 

3. 

i\  Lse  ne  yu  tf, 

3. 

tl  ca  tse  ne  yfl  tt. 

MIDDLE  VOICE— INDICATIVE  MOOD. 


PRESENT  TENSE. 


le  ye  scu, 
le  ye  scu, 
ne  ye  scfl, 
se  ne  ye  scd. 


Sing. 

Dual. 

Plur. 

1.  cfl  td  ne  yl.   1  am  ta- 

king, (myself.) 

2.  hfl  ta  ne  yl.    Thou, 

kc. 

3.  h  \k  ne  yl.  He,  8ic. 

1    tii  nfl  ta  ne  yl, 

1.  ta  stfl  ta  ne  yl, 

2.  ta  stu  til  ne  yl, 

1.  tfi  tfltfi  neyr, 

1.  ta  tsfl  til  neyf,j 

2.  ta  tsfl  ta  ne  yi^" 

3.  ik  nu  ta  ne  yl. 

:    i 


8G 


IMPERFECT. 


Sing. 

Dual. 

Plur. 

1.  k  qu  ti\  ne  yd  hu   I 

did  take,  (myself,) 

2.  tsii  til  ne  yii  hu.  Thou, 

3. 6  tk  ne  ytt  hii.  He,  &lc. 

1. 

1. 

2. 

kin  ii  ta  ne  yti  htt, 
6  kin  u  til  ne  yu  hCi, 
t'  stii  tu  ne  yu  hii, 

1. 

2. 
3. 

e  cii  ta  ne  yii  hii, 
6  cu  lu  ne  yu  hfi, 
(:  tsfi  ta  ne  yu  hu, 
to  nii  ta  ne  yu  hu. 

PERFECT. 


■':« 


1.  cu  til  ne  ye  scii.    I 

1. 

ta  nu  \h  ne  ye  scu. 

1. 

tii  tu  til  ne  ye  scii, 

have  taker!,  or  been 

1. 

ta  stu  til  ne  ye  scii, 

1. 

Ih  Isu  til  ne  ye  scil, 

taking,  (niyselt.) 

2. 

ta  stti  td  ne  ye  scu, 

2. 

ta  tsu  td  no  ye  scu, 

2.  hu  tk  ne  ye  scft.  Thou, 

3. 

til  nil  ta  ne  ye  scu. 

iic. 

3.  k  ta  ne  ye  scii.  He, 

&tc. 

FIRST    FUTURE 


1.  tacii  tiine  yii.  1  shall 

1, 

tA  t;i  nii  ti\  nu  yu. 

1.  til  til  til  til  ne  yii. 

take,  (myself,) 

1. 

ti  ti  k  stu  til  ne  yu, 

1  tk  ti  a  tsu  ti\  ne  yu, 

2.  tii  ta  ne  yti.    Thou, 

2. 

ik  ta  stu  til  ne  yu, 

2.  ta  tk  tsii  ta  ne  yu, 

&iC. 

3.  ta  tii  nfl  tk  ne  yii. 

3.  tu  n  tJi  ne  yu.  He,  ^^'C. 

SECOND     FUTURE. 


1.  cu  tk  ne  ye  scii  stl.    1 

shall     be      tikiiig, 
(myself,)     ' 

2.  hu  ta  ne  ye  sea  sti. 

Thou,  Lc. 

3.  a  tk    ne  ye  sea  stl. 

He,  &1C. 


1.  ta  nil  ta  ne  ye  scfl  stl, 
1 .  td  stu  tk  ne  ye  sea  stT, 
•2.  ta  stu  Id  ne  ye  sea  sli, 


1 .  ti\  tu  tk  ne  ye  sea  sti', 

1 .  td  tsu  tk  ne  ye  sea  stl, 

2.  til  tsu  tk  ne  ye  sea  sti, 

3.  tk  Dii  tk  ne  ye  sc ,.  stl. 


The  potential  and  suljunctive  moods  foimed  in  some  respects  as  in  the 
Active  Voice. 


IMPERATIVE    MOOD. 


1.  cfi  tk  ne  ytt.    l..-;l  rue 

I.  *:'i  iij  tkne  yti. 

1. 

til  til  tk  ne  yti, 

take,  (myself,} 

I.  til  irtutk  ne  yu, 

1. 

til  tsu  ta  ne  yu, 

2.  ha  tk  ne  yft.  Do  thou, 

2.  Vi  stii  tk  no  yuf 

2. 

ta  tsii  tk  ne  yti. 

&iC. 

3. 

wl  tu  nii  tk  ne  yCi. 

3.  wu  tk  ne  yti.  Let  him, 

k.c. 

Plur. 


e  cii  ta  ne  yCi  hft, 
6  cu  la  ne  yu  hfi, 
e  tsfl  td  ne  yu  hfl, 
to  nCi  ti  ne  yu  hu. 


tit  tu  ta  ne  ye  scii, 
til  tsu  ta  no  ye  scii, 
ta  tsii  Id  no  ye  scii, 
til  nu  til  ne  ye  scCi. 


ta  tdtiita  ue  yii, 
t&  ti  a  tsu  til  ne  yu, 
ta  til  tsu  ta  ne  yu, 
ta  ta  nft  ih.  ne  yu. 


til  tu  til  ne  ye  scii  sti', 
til  tsu  til  ne  ye  sea  stit, 
til  tsu  til  ne  ye  sea  stI, 
tkvu  ikae  yescsU. 


pme  respects  as  in  the 


Itii  tii  ti\  ne  yu, 
Itii  tsii  til  ne  yu, 
Ita  tsu  til  ne  yu, 

Iwl  tu  nil  til  ne  yu. 


«7 


INFINITIVE    MOOn. 


Sing. 

Dual. 

Plur. 

1.  Ji  qu  ti\  lie  yil  tr.    To 

take,  (myself,) 

2.  ts'"i  td  ne  yii  tf, 

3.  6  til  ne  yu  tr. 

1.  ti'i  krn  n  til  ne  yil  t(, 

1.  tfi  klnuti\  lie  yii  tl, 

2.  til  stci  til  ne  yii  tl. 

1.  tii  cu  til  ne  yu  tl, 

1.  tii  CM  la  lie  yu  tr, 

2.  ta  Uii  til  ne  yu  tr, 

3.  tsii  nu  til  ne  yu  tl. 

«  REMARKS. 

"  1.  When  two  are  talking  together,  and  one  speaks  to  liis  ccmpanioM,  he 
says,  d  nt  nf  yi,  Wc  {two)  are  taking ;  but  if  he  speaks  to  any  o^her  person 
or  persons  than  his  companion,  he  says,  d  sle  ne  y1,  We  {two)  are  taking. 

"  2.  When  three  or  more  people  are  talking  together,  and  one  speaks  to 
the  company,  he  says,  a  te  n^  yi.  We  {all)  are  taking  ;  hut  if  he  speak  to  any 
person  or  persons,  not  Included  in  the  expression — not  belonging  to  the 
company,  he  says,  d  tse  ne  yl,  We  (all)  are  taking.  So  through  all  the 
voices,  modes,  and  tenses. 

"  3.  The  infinitive  mode  is  vnried  by  persons.  Thus,  I  want  to  take,  it  quA 
td  ll,  tsS  nf  yil  tl :  I  want  yon  to  take,  speaking  to  one  person,  I  say,  a  qud  16 
tl,  he  ne  yu  tl :  I  want  him  to  take,  a.  qud  td  li,  6  ne  yii  ti,  k.c.  &.c.  &ic. 

"  4.  I  have  passed  over  the  potential  and  subjunctive  modes,  becausft 
there  are  various  ways  of  forming  them,  and  I  am  not  confident  which  is 
best.  I  have  omitted  the  participles,  because  I  am  not  sufticiently  acquaint- 
ed with  them." 

It  will  immediately  be  seen,  that  a  language  so  remarkably  rich  in  gram- 
matical formi.  as  to  surpass  even  the  Greek,  differs  tola  rvlo  from  the  He- 
brew, one  of  the  simplest  of  all  languages.  For  the  sake  of  those,  however, 
who  are  unaeijuaiuted  with  the  latter,  I  subjoin  the  preterite  of  the  verb  to 
TAKE,  Lakiich  npb 


Sing. 


Plur. 


He  took,  Lnkaihh        npVl'I'hcy  (in.  ii  f.)  took,  Aa-A-cc/fw      inpb 

She  took,  Ln-hirhhh   rrnpb'Vo  (in  )  took,        Le-knc/i-ldm 'snnp'i 

Thou  (in.)  did-'t  take,  Ln-k.'rh-la  nnpbj Ye  (f )  took,  Le-karli-len  Jnnp'i 

Thou  (f.)  didst  take,  Lti-kncht     nnpbj\Ve(m  fe  f.)  took,  La-kach-nu  iJnpS 
I  (in.  k.  f.)  took,  La-knch-ti  "nnpbl 

For  the  vocabulary  froiin  Zeisberger,  the  conjugation  of  the  verbs  in  the 
liCiuii  Lenape,  and  Onondago,  irom  the  same  author,  and  the  above  exam- 
ple of  the  Cherokee  verb,  I  am  indebted  to  the  kindness  of  Peter  S.  Dupon- 
oeau.  Ksq.  corre'spondinir  si-cretary  of  the  fli'-torical  and  J,iterary  Commit 


1 


88 


tee  ol  the  American  IMiilosophical  Society.  As  dial  gentleman  is  devoting 
his  leisure  moments  witjj  {-rent  tmlour  to  the  study  of  Indiiti.  languages,  we 
have  reason  to  expect,  that  he  will  throw  inucii  light  upun  the  philosophical 
history  of  human  speech  ;  a  subject  in  uliich,  to  use  tiie  words  of  (hi  Quar- 
terly Reviewers,  "  the  critical  scholar,  the  niclapliysician,  and  ihe  hi:3loi'ian, 
are  equally  interested." 


If    0 

;1 


'  I  lii 


1  i(  k     Ai 


t|!  I' 


NOTE  E. 

«  In  the  Indian  lanH;uaq;cH,  says  Mr.  Heckfwelder,  those  discriminating 
words  or  inHectioiis,  which  we  call  ^etulers,  are  not,  as  with  us,  in  gencral| 
intended  to  distinguish  between  mide  and  female  beings,  Imt  between 
animate  and  inanimate  things  or  substances.  Trees  and  plants  (annual 
plants  and  jTrasscscxccpltJ)  are  included  within  the  generic  class  of  animated 
beings.  Hence  the  personal  pronoun  lias  only  two  modes,  if  I  can  so  ex- 
press myself,  one  applicable  to  the  nnimale,  and  the  other  to  the  inanimate 
gender;  ^  nekama'  is  the  personal  pronominal  form  which  answers  to  '  he' 
and  '  she'  in  English.  If  you  wish  to  distinguish  between  the  sexes,  you 
must  add  to  it  the  word  '  man'  or  '  woman.'  Thus,  '  nekama  lenno' 
means  '  he,'  or  '  Ikis  man ;'  '  nekama  ocluiueu,'  '  s/je,'  or  <  this  woman.' 

"  The  males  of  quadrupeds  are  called  '  loino  wtchum,'  and  by  contrac- 
tion <■  lennoclium,'  the  females  *  ockque  wcchuniy'  and  by  contraction  '  och' 
quichum,'  which  is  the  same  as  saying  he  or  she  beasts.  With  the  winged 
tribe,  their  generic  denomination  '  we/ie//c' is  added  to  the  word  which  ex- 
presses the  sex,  thus  '  lennn  wehtlh,'  for  the  male,  and  *  ochrpierhelle,' 
(with  a  little  contraction,)  for  the  female.  There  are  some  animals,  the 
females  of  which  have  a  particular  distinguishing  name,  as  <■  niinschetto,''  a 
doe,  *«Mn«/ieacifc'  a  she  bear.  This,  however,  is  not  common."  Corres- 
pondence respcc  iiig  the  Indian  languages.  Let.  vii.  Transactions,  ut  supr. 
pv  367-9. 

**  The  Indians  distinguish  the  genders,  animate  and  inanimate,  even  in 
their  verbs.  Ao//j«//on  and  nolhalla,  both  mean  ^  I  posstss,'  but  the  former 
<;an  be  used  only  in  speaking  of  the  possession  of  things  inanimate,  and  the 
latter  of  living  creatures. — In  tlie  verb,  '/o.ste,'  the  same  distinction  is 
made  between  things,  animate  and  inanimate.  JVcicau,  '  I  see,'  applies 
only  to  the  former,  and  '  nemen,'  to  the  latter.  Thus  the  Pelawares  say, 
lenno  SV.WA.V,  '  f  see  a  man;'  tsc/wlcns  newau,  *  1  see  a  bird  ;' achgook  tiE- 
HVAV,'  I  see  as7iake ;'  On  the  contrary,  they  say,  wiqiiam  nemen,  '  I  see  a 
house ;'  amocliol  nkmen,  ^  I  see  a  canoe,'  Uc.     Ibid.  p.  438-9. 

These  expressions  of  Mr.  Heckewelder  are  to  be  taken,  however,  with 
due  limitation.  In  their  full  extent,  they  apply  only  to  the  Lenape  and  their 
kindred  tribes.     It  is  certain,  from  the  specimens  of  the  Mohawk  and  Ouon- 


iman  is  devoting 
II.  languages,  \vc 
lie;  |iiiilosophical 
tnls  of  tilt-.  Qiiar- 
iiid  ihc  liiijlorian, 


e  discriminnting 
1  us,  in  general, 
;s,  but  between 
I  plants  (annual 
;lass  of  animated 
,  if  I  can  so  ex- 
.o  the  inanimate 
1  answers  to  '  he' 
n  the  sexes,  you 
'  jiekama  leiino' 
Is  woman.' 
and  by  contrac- 
ontraction  '  odi- 
With  the  winged 
word  which  ex- 
d  '  ochfjueclielle,' 
ne  animals,  the 
'  jwnschcHo,'  a 
mon."  Corres- 
iactions,  ut  supr. 

niinate,  even  in 
but  thii  former 
nimate,  and  the 
p  distinction  is 
/  sec,'  applies 
Delawares  say, 
•(/ ;'  acligook  ne- 
NEMEN,  ^  I  see  a 

however,  with 
enapo  and  their 
luwkandOnon- 


89 


dago  in  the  preceding  note,  that  there  arc  feminine  verbs  in  the  Iroquoi". 
That  tliu  distinctions  of  gender  exist  also  in  tl:e  nouns,  is  evident  fruin  the 
following  passage  in  Zcisbergcr's  Ono.idago  Grammar.  "  The  gender  of 
nouns  is  twofold,  niHscnlint)  and  feminine ;"  it  is  partly  designated  or  dis- 
tinguished i»y  the  nature  of  the  thing,  and  partly  irom  prefixes,  or,  to  speak 
more  accurately,  prefonnalins.  Exiim|)les  :  1.  From  the  nature  of  the 
thing — Etschinalc,  a  man  ;  Ecliro,  a  woman.  2.  From  prefixes — iSayadal,  a 
person,  (ra.)  Sgaytidnt  a  person,  (f.)  T'liiului^e,  two  persons,  (m.)  I'giutage, 
two  persons,  (f.)  drliso  7iihanati,  three  persons,  (m.)  dcliso  ncgunnti,  three 
per.sons.(f.)"  Zeisbcrger's  M.  S.  Grammar  of  the  Ouondago  Lang,  transl. 
by  P.  S.  Duponceau,  Esq. 

Yet  we  must  not  iiastily  conclude,  that  the  distinction  of  animate  and 
inanimate,  does  not  exist  in  the  Iroquois.  Charlevoix,  wliose  cautious  ac- 
curacy on  other  subjects  leads  us  to  place  confidence  in  what  he  asserts  on 
his  own  knowledge,  says  expressly,  "  Uaiis  le  Huron,  (a  dialect  of  the  Iro- 
quois,) tout  se  conjugue,"  k.c. — "  Les  verbes  simples  ont  une  double  conju- 
gaison,  I'une  absolue,  Tautre  recipro()ue.  Li:s  Iroisiemcs  personnes  ont  les 
deux  genres,  car  it  n\i/  en  a  que  deux  duns  res  Iniignrs,  a  Si^'avoir  le  genre  no- 
ble, et  le  genre  ignotile.  Pour  ce  ijui  est  des  nombres  et  des  terns,  on  y 
trouve  les  memes  dltl'crencjis,  que  dans  le  Grec.  Par  exeniple,  pour  racoii- 
ter  un  voyage,  on  s'exprime  autrement,  si  on  I'a  fait  par  terre,  ou  si  on  I'a 
fait  par  eau.  Les  verbes  actifs  se  multiplient  autant  de  fois,  qu'il  y  a  de 
choses  (jui  tombeiit  sous  leur  action  ;  comme  le  verbe,  qui  signifie  manger, 
varie  autant  de  fois,  qu'il  y  a  de  choses  comestibles.  L'aclion  s'exprimti 
autrement  a  l'6gnrd  d'une  chose  animte,  et  d'une  chose  inanim6e ;  ainsi,voif 
unhomme,  el  voir  unepierre,  ce  sont  deux  verbes.i  Se  servir  d'une  chose, 
qui  apparlient  ii  celui  i\\\\  s'en  sort,  ou  a  celiii  ti  (|ui  on  parle,  ce  sont  autant 
de  verbes  ditrerens. — //  y  a  queliiuc  chose  de  tout  ccla  dans  la  langxie  Jitgon,- 
gitme,  (a  dialect  of  the  Lena|)e  or  Delaware,)  mais  la  manicre  ii'en  est  pas 
la  m6me,  etje  nc  suis  niillcmcnt  en  utat  de  vous  en  instruirc."  Jcurnal 
Hist.  p.  197. 

On  this  subject,  Mr.  Duponceau  thus  writes  to  me :  "I  iiave  yet  found 
nothing  in  Zeisbei-ger  respecting  an  inanimate  gender  in  the  Iroquois,  but  it 
docs  not  follow  from  thence,  that  it  does  not  exist  some  where,  and  in  some 


*  In  another  grammar  of  the  Otiondago,  by  the  same  author,  he  says,  "  there 
are  three  genders,  masculine,  feminine,  andiieuler.  Tlie  neuter  nouns  are  those 
which  have  no  sign  of  gender  prel'ixed  to  them."  In  his  Delaware  grammar,  he 
also  divides  the  genders  into  nia&culinc,  feminine,  and  neuter.  Vet  we  now 
know,  that  they  are  also  divided  into  animate  and  inanimate. 

f  The  same  assertion,  and  (he  same  ejtainple,  as  thnt  of  Heckcweldfir,  with 
respect  to  the  Delaware,  above  quoted. 

VI 


I 


■il', 


I  \ 


;  i 


H 


1 


IS 


'iii 


I  i  l|.  i 

I      '      T.       I  : 


90 


toriH,  III  Uiut  languuge,  for  in  liis  Delawure  draminHr,  he  divides  the  gen- 
ders into  masculine,  feminine,  and  n'»uter  ;  and  it  is  from  Mr  Hcckewelder 
(hat  wo  huve  the  account  of  the  inanitnnle.  The  truth  is,  that  the  writers  of 
Indian  Grammars,  most  of  them  ut  Icusl,  have  tried  too  niucli  to  assimilate 
their  rules  to  those  of  their  own  language,  or  of  the  JiUlin.  It  was  a  great 
while  before  I  satisfied  myself,  that  the  Irotjuois  was  Polysyiithetic.  Zeis- 
berger's  Uramniars  do  not  show  it;  but  some  other  inanuscripls  of  his,  and  a 
careful  investigation  of  his  (Jramniars  and  Dictionaries,  with  that  view,  huve 
convinced  ine  that  it  is  so  in  the  highest  degree.  This  I  shall  develope  at  a 
future  day,  when  I  have  more  leisure  for  it ;  but,  on  the  whol»',  we  must  be 
careful  of  generul  negative  inferences,  as  they  may  mislead  us." 

««  The  Delaware,  though  it  has  this  general  division  oi  animal e  and  inani- 
mate, is  not  a  stranger  to  the  masculine  and  feminine  ;  as  many  names  ol 
animals  are  dilferent  for  the  sexes,  and  others  are  distinguished  us  with  us  by 
a  male  and  female  epithet.  Thus  we  say,  lit  cat,  sht  cat,  cock  sparrow,  hen 
fparrow,  k.c.  From  these,  an  lro<|uois,  on  a  superticial  view,  might  say  that 
our  language  has  no  genders,"  kc. 

NOTE  F. 

Much  stress  has  been  laid  upon  the  supposed  use  of  the  Hebrew  words 
Jehovah  and  Halltluiah  among  the  Indians.  With  regard  *o  the  invocation 
of  God,  by  the  name  of  Jehovah,  the  fact,  in  the  first  place.  Is  not  certain. 
Some  travellers  assert  that  the  Indians,  when  assembled  in  council,  and  on 
other  solemn  occasions,  express  their  approbation  by  ejaculating  Ho,  h(>,  ho, 
with  a  very  guttural  emission.  In  the  minutes  of  a  treaty,  held  at  Lancaster, 
I  think  in  1742,  on  which  occasion  Conrad  Weiser  was  interpreter,  it  is 
said  that  the  chiefs  expressed  their  approbation  in  the  usual  manner,  by  say- 
ing, "  Yo-wah."  Adair  says  that  they  exclaim,  "  Yo-he-wah,"  and,  accord- 
ing to  his  manner  of  interpretation,  asserts,  that  this  means  "Jehovah."  But 
surely  all  this  may  be  purely  imaginary.  It  is  well  known  that  the  Hebrew 
nation  abstain  from  the  use  of  this  sacred  name.  Wo  have  the  authority  of 
.losephus  and  Philo,  that  it  was  never  pronounced.  The  Scpfuagint  ver- 
sion, which  was  made  more  than  260  years  before  Christ,  constantly  substi- 
tutes for  it,  the  word  Kvpitt,  Lord,  which  agrees  with  the  present  practice 
rtnongthe  Jews.  It  must  be  proved,  then,  that  before  the  dispersion  of  the 
ten  tribes,  it  was  customary  to  jironounce  the  name  of  Jehovah,  or  else  the 
use  of  a  similar  word  among  the  Indians  is  hostile  to  the  theory  it  was  in- 
tended to  serve. 

As  to  the  word  Halleluiah,  supposing  it  to  be  true  that  such  a  word  is  ut- 
tered, and  that  it  is  not  an  accidental  resemblance,  what  is  the  inference  to 
be  drawn  from  it  -  That  the  Indians  are  Hebrews?  But "  the  ancient  Greeks 


■;t,  1 


91 


Jivules  tlie  gen- 
r  Hcckewelder 
at  U»c  writers  of 
:li  to  asiiiinildte 
It  was  a  great 
yiitlietic.  Zeis- 
i|)ts  of  luH,  and  a 

tliat  view,  havt* 
ill  developc  at  a 
o\v,  we  must  be 
us." 
malt  and  inani- 

luanj  iiHines  of 
ed  us  with  us  by 
lick  sparrow,  litii 
',  might  say  that 


I  Hebrew  words 
i  the  invocation 
,  is  not  certain, 
council,  and  oii 
ting  Ho,  bo,  ho, 
Id  at  Lancaster, 
iterpreter,  it  is 
nanner,  by  say- 

"  and,  accord' 
Jehovah."  But 
hat  the  Hebrew 

he  authority  of 
Septuagint  ver- 

nstantly  substi- 
resent  practice 
ispcrsion  of  tlie 
vah,  or  else  the 

ory  it  was  in- 

1  a  word  is  ut- 
10  inference  to 
ancient  Greek" 


bad  their  similar  Kcrlnmation,  Eximu  In,  with  which  they  both  bngnn  uuil 
endfil  their  ;;((n(M,  or  liymns,  iii  honour  of  Apollo."  See  I'arkhurst,  Heb. 
Lex.  voce  ^rt.  v.  and  Clulmet's  b:<;t.  Article  Alleluia.  May  wc  not  as  well 
conclude,  that  tiie  Indian**  are  deMCcndcd  from  liie  (irooks,  or  the  Orceki 
from  tlie  Helirows  ?  All  «uch  arguments  are  extremely  unsatisfactory,  and 
can  weigh  nothing  in  opposition  to  the  facts,  that  the  American  languages 
have  no  airinity  with  the  Hebrew,  Ihiil  the  Indians  have  not  the  least  know- 
ledge of  w  ritten  characters,  that  none  of  thcni  practise  the  rite  of  circum- 
cision, aiul  'hat  there  arc  no  traces  among  them  of  the  observation  of  the 
Sabbath.  "  It  cannot  be  perceived  that  they  have  any  set  holy-dayes;  only 
in  sonie  great  disfresse  of  want,  feare  of  enemies,  times  of  triumph,  and  of 
gatherin;;  their  fruits,  the  whole  countrcy,  men,  women,  and  children,  as- 
senibli' to  their  solemnities."  Obsenations  ut  the  Rites  of  Virjjinians,  by 
Captain  Smith  and  otiiers.     Purclias,  vol.  v.  p.  951. 

NOTIi  a. 

Tills  belief  in  subordinate  deities  is  represented  by  Adair,  in  conformity 
with  his  system,  as  only  a  belief  in  the  ministration  jf  Angels.  Hist,  of  th« 
N(»rth  American  Indians,  p.  36. 

<'  They  (viz.  the  Clierokees,  Creeks,  Choctaws,  kc.)  believe  the  higher 
regions  to  be  inhabited  by  good  spirits,  whom  they  call  HoUxik  IshlohooUo 
and  Nana  Uhlohoollo, '  holy  people,'  and  '  relations  to  the  great  holy  one.' 
The  I [oltuk  Ookproo.ie  or  JVaiia  Oi)l:proosc,  'accursed  people,' or  '  accursed 
beings,'  they  say,  possess  the  dark  regions  of  the  west ;  tin;  former  attend 
and  favour  the  virtuous;  and  the  latter,  in  like  mimner,  accompany  and 
have  power  over  the  vicious."  p.  30.  <'  Several  warriors  have  told  me,  that 
their  J\'(inn  hhtoliooUo, '  concomitMut  holy  spirits,'  or  angels,  have  forewarned 
them,  as  by  Intuition,  of  a  dangerous  ambuscade,  which  must  have  been  at- 
tended with  certain  death,  when  they  were  alone,  and  seemingly  out  of  dan- 
ger ;  and  by  virtue  of  the  impulse,  they  immediately  darted  off,  and,  with 
extreme  difficulty,  escaped  the  crafty  pursuing  enemy."  p.  37. 

The  Cbepewyan,  or  Northern  Indians,  according  to  Hearne,  "  are  very 
superstitious  wit!i  respect  to  the  existence  of  several  kinds  o[  fairies,  called 
by  them  A''atlt-^^na,  whom  tliey  frequenlly  say  they  see,  and  who  are  supposed 
by  them  to  inhabit  the  different  elements  of  earth,  sea,  and  air,  according  to  their 
several  qualities.  To  one  or  other  of  those  fairies  thej,  uiually  atlributf  any 
rhani^e  in  their  circumstances,  either  for  the  l>eller  or  worse;  and  as  the  j,  are 
led  i  ito  this  way  of  thinking  entirely  by  the  art  of  the  conjurers,  there  is  no 
such  thing  as  any  general  mode  of  belief;  for  those  jugglers  differ  so  much 
from  each  other  in  their  accounts  of  these  beings,  that  those  who  believe 
any  thing  they  say,  have  little  to  do  but  change  their  opinions  according  to 


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92 


Ihe  will  and  caprice  of  the  conjurer,  who  is  almost  daily  relating  some  new 
whim  or  extraordinary  event,  which,  he  says,  has  been  revealed  to  him  in  a 
dream,  or  by  some  of  his  favonrite  fairies,  when  on  a  hunting  excnrsion." 
Hearne,  347.  cap.  ix.  end.  What  Hearne  calls  fairies  were  probably  the  infe- 
rior tutelary  deities. 

When  among  the  Sioux,  Captains  Lewis  and  Clarke  went  to  see,  (annd 
1804,)  "a  large  mound  in  the  midst  of  a  plain,  about  n.  20.  w.  from  the 
mouth  of  Whitestone  River,  from  which  it  is  nine  miles  distant.  It  is  called 
by  the  Indians,  the  Mountain  of  Little  People,  or  Little  Spirits,  and  they  be- 
lieve tliat  it  is  the  abode  of  little  devils  in  the  hnmnn  form,  of  about  18  inches 
high,  and  with  remarkably  larf^e  heads;  they  are  armed  with  sharp  arrows,  with 
which  they  are  very  skilful,  and  arc  always  on  the  icatch  to  kiUthostwho  should 
have  the  hardihood  to  approach  their  residence.  The  tradition  is,  that  many 
liave  suffered  from  those  little  evil  spirits,  and  among  others,  three  Maha 
Indians  fell  a  sacrifice  to  them  a  few  years  since.  This  has  inspired  all  the 
neighbouring  nations,  Sioux,  IMahas,  and  Oltoes,  with  such  terror,  that  no 
consideration  could  tempt  them  to  visit  the  bill."  Lewis  and  Clai'ke's  ex< 
pcdition  up  the  Missouri,  vol.  1.  p.  52-3.    Philad.  1814. 

The  term  devils  is  a  gloss  of  the  travellers.  Theie  are  probably  the  same 
with  the  Matchi  Manittoes,  or  inferior  evil  spirits,  of  the  Lenap6. 

"  The  whole  religion  of  the  Mandans,  (anno  1804,)  consists  in  the  belief 
of  one  Great  Spirit,  presiding  over  their  destinies.  This  being  must  be  in  the 
nature  of  a  good  genius,  since  it  is  associated  with  the  healing  art,  and  the  Great 
Spirit  frf  synonomous  with  Great  Medicine,  a  name  also  applied  to  every  thing 
which  they  do  not  comprehend.  Each  individual  selects  for  himself  the  particular 
object  of  his  devotion,  which  is  termed  his  tncdicine,  and  is  either  some  invisible 
being,  or  more  commonly  some  animal,  which  thenceforward  becomes  his  protec- 
tor or  his  intercessor  with  the  Great  Spirit ;  to  pro{iitiate  whom,  every  atten- 
tion is  lavished,  and  every  personal  consideration  is  sacrificed.  'I  was 
lately  owner  of  17  horses,'  said  a  Mandun  to  us  one  day,  '  but  I  have  offered 
them  all  up  to  my  medicine,  and  am  now  poor.'  He  had  in  reality  taken  all 
his  wealth,  his  horses,  into  the  plain,  and,  turning  them  loose,  committed 
them  to  the  car«  of  his  medicine,  and  abandoned  them  for  ever.  The  hor- 
ses, less  religious,  took  care  of  themselves,  and  the  pious  votary  travelled 
home  on  foot."    Lewis  and  Clarke,  vol.  1.  p.  138. 

"Besides  the  buffaloe  dance,  we  have  just  described,  there  is  another 
called  medicine  dance,  an  entertainment  given  by  any  person  desirous  of 
doing  honour  to  his  medicine  or  genius.  He  announces  that  on  such  a  day 
he  will  sacrifice  his  horses,  or  other  property,  and  invites  the  young  females 
of  the  village  to  assist  in  rendering  homage  to  his  medicine  ;  all  the  inhabit- 
ants may  join  in  the  solemnity,  which  is  performed  in  the  open  plain,  and 
by  daylight,  but  the  dance  is  reserved  for  the  unmarried  females.    The  feast 


93 


relating  some  new 
ivealed  to  him  in  h 
unting  excnrsion." 
I  probably  the  infe- 

ent  to  see,  (annb 
N.  20.  w.  from  the 
istant.  It  is  called 
nirits,  and  they  be- 
,  of  about  18  inc/jfs 
I  sharp  arrows,  with 
•iUthosticho  should 
tion  is,  that  many 
thers,  three  Maha 
lus  inspired  all  the 
iuch  terror,  that  no 
is  and  Clai'ke's  ex- 

probably  the  same 
Lenap6. 

insists  in  the  belief 

eing  must  be  in  the 

g  art,  and  the  Great 

ilied  to  every  thing 

mselfthe  particular 

'.ithcr  some  invisible 

becomes  hisprotee- 

lom,  every  atten- 

ncrificed.     'I  was 

bdt  I  hcive  offered 

in  reality  taken  all 

loose,  committed 

3r  ever.    The  hor- 

us  votary  travelled 

i,  there  is  another 
)crson  desirous  of 
that  on  such  a  day 
the  young  females 
le  ;  all  the  inhabit* 
c  open  plain,  and 
?males.    The  feast 


is  opened  by  devoting  the  goods  of  the  Mtaltr  of  the  feast  to  his  medicine,  which 
it  represented  by  a  head  of  the  animal  itself,  or  by  a  medicine  bagt  >f  ^6  deity 
be  an  invisible  being."  Lewis  and  Clarke,  vol.  1.  p.  151-2. 
"  lam  inclined  to  think  that,  from  an  imperfect  knowledge  of  their  language 
and  religious  customs,  Lewis  and  Clarke  were  led  into  a  mistake  respecting 
the  term  "  Medicine,"  as  applied  to  the  Supreme  Being,  and  to  the  subordi- 
nate divinities.  The  Indians  undoubtedly  consider  the  healing  art  as  a 
supernatural  power ;  and  as  they  cull  every  thing  they  do  not  comprehend 
a  Spirit,  they  would  naturally  call  any  medicine,  of  which  they  had  felt  the 
efficacy,  a  Spirit.  Lewis  and  Clarke  may  easily,  therefore,  have  been  led 
to  suppose  that  their  word  for  Spirit  meant  medicine. 

That  the  same  belief  in  one  supreme,  and  numerous  subordinate  deiticSi 
existed  among  the  tribes  now  extinct,  who  formerly  inhabited  the  Atlantic 
States,  appears  from  the  accounts  given  by  the  first  settlers,  which  coincide 
in  a  remarkable  manner  with  the  statements  of  Modern  Travellers. 

In  the  year  1587,  Thomas  Harlot,  sent  over  by  Sir  Walter  Raleigh,  and, 
to  use  his  own  expressions, "  in  dealing  with  the  naturail  inhabitants  specially 
imploycd,"  gives  the  following  statement,  concerning  the  Indians  within 
the  Colony  of  Virginia : 

"  Some  religion  they  have  already,  which,  although  it  be  farre  from  the 
true,  yet  this  being  ts  it  is,  there  is  hope  it  may  be  the  easier  anri  .sooner  re» 
formed ;  they  also  believe  that  there  are  many  gods,  which  they  call  Jifuntoac, 
being  of  different  sorts  and  degrees,  one  onely  chief  e  and  Great  God,  which 
hath  bene  from  all  etemilie.  Who,  as  they  affirme,  when  hee  purposed  to 
make  the  world,  made  first  other  Gods  of  a  principall  order,  to  be  as  meants 
and  instnimeyits  to  be  used  in  the  Creation  and  government  tofoloio  ;  and  after 
the  sunne,  moone,  and  stnrres  as  peltie  Gods,  and  the  instruments  of  the  other 
order  more  principal.  First,  (they  say,)  Avere  made  waters,  out  of  which  by 
the  Gods  was  made  all  diversilic  of  creatures  that  are  visible  or  invisible." 
Hackluyt's  Collection,  vol.  3.  p.  276-7. 

In  Winslow's  "  Good  News  from  New-England  ;  6t'  a  relation  of  things 
remarkable  in  that  plantation,"  anno  1622,  occur  the  following  remarks  on 
the  subject  of  the  Indian  Religion : 

«  A  few  things  I  thought  meete  to  adde  Iieereunto,  which  I  have  observed 
amongst  the  Indians,  both  touching  their  religion,  and  sundry  other  cus- 
tomes  amongst  them.  And  first,  whereas  myselfe  and  others,  informer  letter** 
(which  came  to  the  presse  against  my  wille  and  knowledge,)  icrote  that  the 
Indians  about  us  are  a  people  without  any  religion  or  knowledge  of  any  God, 
therein  I  erred,  though  wee  could  then  gather  no  better ;  for  as  they  conceive  of 
many  divine  powers,  so  of  one  whom  they  call  Kiehlan,  to  be  the  principall 
maker  of  all  the  rest,  and  to  be  made  tyy  none  :  Hee,  (they  say,)  created  the 
Heavens,  Earth,  Sea,  and  all  creatures  co  tUained  therein.    Also,  that  hee  made 


'    1\ 


94 


i 


V. 


I 


I 


J  ; 


one  man  and  one  woman,  of  whom  they  and  wee,  and  all  mankind,  came  . 
but  how  they  benume  so  furre  dispersed  that  know  they  not.  At  first,  they 
say,  there  was  no  Sachem  or  King,  but  KielUan  who  dwelletii  above  the 
Heavens,  whither  all  good  men  goe  when  they  die  to  see  their  friends,  and 
have  their  fill  of  all  things :  This,  his  habitation,  lyeth  westward  in  the  Hea- 
vens thr-y  say ;  thither  the  bad  men  goe  also,  and  knocke  at  His  doore,  but 
he  bids  them  Qmcliet,  that  is  to  say  fValke  abroad,  for  there  is  no  place  for 
such  ;  so  that  they  wander  in  restlesse  want  and  penury.  J^ever  man  saw 
thisKielUan;  onely  old  men  tell  litem  of  him,  and  bid  them  tell  their  children  ; 
yea,  to  charge  them  to  teach  their  posterities  the  same,  and  lay  the  like 
charge  upon  them.  This  power  they  acknowledge  to  be  good,  and  when  they 
ohtaine  any  great  mailer,  meet  together  and  cry  unto  him,  and  so  likewise  for 
plenty,  victory,  ^c.  sing,  dance,  feast,  <;lve  thankes,  and  hang  up  garlands, 
and  otiier  things  in  memory  of  the  same. 

"  Another  power  they  w^orship  whom  they  call  Hobbamock,  and  to  the 
northward  of  us  Hobbnmoqui ;  this  as  farre  as  wee  can  conceive  is  the 
devill,  him  they  call  upon  to  cure  their  wounds  and  diseases.  When  they 
are  curable,  hee  perswades  them  hce  nends  the  same  for  some  conceiled  an« 
ger  against  thum,  but  upon  tlieir  culling  upon  him,  can  a<id  doth  help  them  ; 
but  when  they  are  mortall,  and  not  oiraljie  in  nature,  then  he  perswades 
them  Kiehtan  is  angry  and  sends  them,  whom  none  can  cure  ;  insomuch,  as 
in  that  reojMict  onely  they  somewhat  doubt  whether  hee  bee  simply  goodi 
and  therefore  in  sicknes.?e  never  call  upon  him.  This  Ilnbhomock  appears  in 
sundry  formes  unto  them,  as  in  Hit  shape  of  a  man,  a  deare,  afawne,  an  eagle, 
^c,  but  most  ordinarily  as  a  snake :"  fyc.  Purchas's  Pilgrim,  lib.  x.  chap.  ▼. 
vol.  4.  p.  1867. 

This  Hobbomock,  or  Hobbamoqui,  who  "  appears  in  sundry  forms,"  is 
evidently  the  Oke  or  Tutelary  Deity,  which  each  Indian  worships ;  and  Mr. 
Winslow's  narrative  affords  a  solution  of  the  pretended  worship  of  the 
devil,  which  the  first  settlers  imagined  they  had  discovered,  and  which  has 
since  been  so  f.  <!qu<'"  *  •  mentioned  on  their  authority,  without  examination. 
The  natives,  it  was  » .  jnd,  worshipjjed  another  being,  beside  the  Great  Spi- 
rit, which  every  on»a  called  his  Hobbomock,  or  Guardian  Ok6,  This,  the  En- 
glish thought,  could  be  no  other  than  the  Devil,  and  accordingly  they  as- 
serted, without  further  ceremony,  what  they  believeJ  to  be  a  fact.  Hence, 
in  a  "  Tractate,  written  at  Henrico  in  Virginia,  by  Master  Alexandsr  Whit- 
aker,  Minister  to  the  Colony  there,"  (anno  1613,)  we  find  the  following  ac- 
count of  the  worship  of  the  Kcjjos,  or  Tutelary  Deity  of  the  Virginian  In- 
dians : 

"  They  acknowledge  that  there  is  a  Great  Good  God,  but  know  him  not, 
having  the  eyes  of  their  understanding  as  yet  blinded  :  wherefore  they  serve 
the  devill  for  fearc,  after  a  most  base  manner,  sacrificing  sometimes,  (as  I 


iTiBiikind,  came . 
Dt.  At  first,  they 
elletli  above  the 
their  friends,  and 
:ward  in  tlte  Hea- 
at  His  doore,  but 
re  is  no  place  for 
JVever  man  saw 
ell  their  children; 
and  lay  the  liko 
1,  and  when  they 
lid  so  likewise  for 
laiig  up  garlands, 

amoek,  and  to  the 
1  conceive  is  the 
ises.  When  they 
)mc  concctled  an* 
I  doth  help  them  ; 
en  he  pcrswndes 
ire ;  insomuch,  as 
bee  simply  good* 
bomock  appears  in 
afawne,  an  eagle, 
m,  lib.  X.  chap.  ▼. 

sundry  forms,"  is 
rorships ;  and  Mr. 

worship  of  the 
id,  and  which  has 

lout  examination. 

le  the  Great  Spi- 
lt. This,  the  En- 
|ordingly  they  a*- 
a  fact.    Hence, 

Alexandsr  Whit- 

thf  following  ac- 
le  Virginian  la* 

tt  know  him  not, 
srcfore  they  serve 
\  !<ometinies,  (as  I 


ii 


96 

bavie  here  heard,)  their  owne  children  to  him.*  i  have  tent  one  image  of 
their  Ood  to  the  tounsell  in  England,  which  ispoinied  upon  one  side  of  a  toad- 
itoole,  much  like  unio  a  deformed  monster.  Their  priests,  (whom  they  call 
^iakosoughs,)  are  no  other  but  such  us  our  English  witches  are,"  kc. 
Purchas,  lib.  ix.  vol.  4.  p.  1771. 

NOTE  H. 

**  Nemo  vir  magnus  sine  aliquo  afllatii  divino  unquam  fuit."    Cic.  de. 
Nat.  Deor.  lib.  ii. 

"  Les  sauvages  appellent  G6nie  ou  Esprit  tout  ce  qui  surpasse  la 
capacit6  do  lenr  entendement,  et  dont  ils  ne  peuvent  comprendre  la  cause, 
lis  en  croyent  de  bons  et  de  mauvais."  La  Hontan,  M6moii-es  de  rAm6rique 
Septentrionale,  Amsterd.  1705.  ed.  2.  vol.  2.  p.  127.  They  adore  the  Great 
Spirit,  he  observes,  in  every  thing.  "  Ccla  est  si  vral  que  des  qu'ils  voyent 
quelque  chose  de  beau,  de  curicu::  ou  de  surprenant,  surtout  le  soleil  et  lea 
autres  astres,  ils  s'6crient  ainsi :  O  Grand  Esprit,  nuus  te  voyons  partout." 
lb.  p.  115. — La  Hontan  was  an  infidel,  and  sought  to  exalt  deism  at  the 
expense  of  Christianity.  It  is  impossible  to  read  his  work  without  perceiv- 
ing that  be  shelters  himself  under  the  garb  of  an  Indian,  while  he  gives  vent 
to  opinions  which  in  France  would  have  endangered  his  safety,  if  uttered 
as  his  own.  We  can  never  be  certain  of  ihe  accuracy  of  his  statements,  ex- 
cepting when  corroborated  by  other  testimony. — In  the  above  extracts,  it 
will  be  seen  how  he  has  bent  to  the  support  of  his  own  notions,  the  belief 
that  every  thing  in  nature  has  its  tutelary  spirit. 

It  has  been  before  remarked  that  all  nature  is  divided  by  the  Indians 
into  the  two  great  classes  of  animate  and  inanimate.  It  is  proballe, 
therefore,  that  all  animate  nature  being  considered  as  one  great  whole, 
the  agency  of  tutelar/  spirits  is  supposed  to  be  co-extensive. — « Un 
Francois  ayant  un  jour  jett6  un  souris  qu'il  venoit  de  prendre,  unc  petite 
lille  la  ramassa  pour  la  maiger:  le  pere  de  I'cnfant,  qui  I'apper^ut,  la 
lui  arracha,  et  se  mit  k  fa.'^  de  grandes  caresses  k  I'animal  qui  6toit 
mort:  le  Fran9oiB  lui  en  demanda  la  raison:  <  C'cst,  repondit-il,  pour 
appaiser  le  G6nie  des  souris,  afin  qu'il  ne  tourmente  pas  ma  fille,  quand 
ellc  aura  mang6  celle-ci.'  Apr6s  quoi,  il  rendit  I'animal  k  I'enfant,  qui  le 
mangea." — Charlevoix,  Journal,  p.  299, 300. — "  Non  senlement  ces  sauvages 
(the  Potcwotamies,  Outagamies,  and  other  nations  around  Lake  Michigan) 
ont, comme  torn  les  autres,  la  cofitume  de  se  preparer  aux  grandej  chasses  par 
desjeftnes,  qua  Ics  Outagamis  poussent  meme  jusqu'k  dix  jours  de  suite, 
raais  encore,  tandis  que  les  chasseurs  sont  en  campagnc,  on  oblige  souvenl 

*  This,  Purchas  afterwards  mentions,  is  found  to  be  fa'se,  vol.5,  p.  932-  It 
arose  from  a  mistaken  notion  respecting  the  ccrcniony  of  obtaining  a  Guardian 
Spirit  for  boys.    S>ee  J{ote  f . 


i'^    1 


j.':!i 


xA\ 


1 1 


il 


96 


lei  enfans  de  jeOner,  on  observe  Ics  sondes  qu'ils  ont  pendant  Icur  jeAne, 
et  on  en  tire  de  bons  ou  de  raauvois  augures  pour  Ic  succ6s  de  la  chasse.  L'tn- 
tetUion  (U  ce»jet\nes  est  d'appaiser  lc.i  Gdniet  txUilaires  des  animaux,  qii'on  doit 
chasser,  et  Von  pr6tend  qu'ils  font  connditre  par  let  rives  s'ils  s'opposeront,  ou 
s'ils  seront  favorahlen  anx  chasseurs."    lb.  ubi  supra 

<'  I  have  often  redected,"  says  Mr.  Heckewelder,  "  on  the  curious  con- 
nexion wliich  appears  to  subsist  in  the  mind  of  an  Indian,  between  man  and 
the  brute  creation,  and  found  much  matter  in  it  for  curious  observation. — 
All  beings,  endowed  by  the  Creator  with  the  power  of  volition  and  self-mo- 
tion, they  view  in  a  manner  as  a  great  society,  of  which  they  are  the  head, 
&c. — They  are,  in  fact,  according  to  their  opinions,  only  the  first  among 
equals,  the  legitimate  hereditary  sovereigns  of  the  whole  animated  race,  of 
which  they  are  themselves  a  constituent  part  Hence,  in  their  languages, 
those  inflections  of  their  nouns,  which  we  call  genders,  are  not,  as  with  us, 
descriptive  of  the  masculine  and  feminine  species,  but  of  the  animate  and 
inanimate  kinds.  Indeed,  they  go  so  far  as  to  include  trees  and  plants  within 
the  first  of  these  descriptions.  All  animated  nature,  in  whatever  degree,  is, 
in  their  eyes,  a  great  whole,  from  which  they  have  not  yet  ventured  to  sepa- 
rate themselves.  They  do  not  exclude  other  animals  from  their  world  of 
Spirits,  the  place  to  which  they  expect  to  go  after  death. 

"  A  Delaware  hunter  once  shot  a  huge  bear,  and  broke  its  back  bone. 
The  animal  fell,  and  set  up  a  most  plaintive  cry,  something  like  that  of  the 
panther  when  he  is  hungry.  The  hunter,  instead  of  giving  him  another  shot, 
stood  up  close  to  him,  and  addressed  him  in  these  words:  <Hearkye!  bear; 
you  are  a  coward,  and  no  w^arrior,  as  you  pretend  to  be.  Were  you  a  warrior, 
you  would  show  it  by  your  firmness,  and  not  cry  and  whimper  like  an  old 
woman.  You  know,  bear,  that  our  tribes  are  at  war  with  each  other,  and 
that  your*s  was  the  aggressor.  You  have  found  the  Indians  too  powerful  for 
yo<i,  and  you  have  gone  sneaking  about  in  the  woodsf,  stealing  their  hogs  ; 
perhaps  at  this  time  you  have  hog's  flesh  in  your  belly.  Had  you  conquered 
me,  I  would  have  borne  it  with  courage,  and  died  like  a  brave  warrior;  but 
you,  bear,  sit  here  and  cry,  and  disgrace  your  tribe  by  your  cowardly  con- 
duct.' I  was  present  at  the  delivery  of  this  curious  invective.  When  the 
Jiunter  had  despatched  the  bear,  I  asked  him  how  he  thought  that  poor  ani- 
mal could  underUand  what  ho  said  to  it  ?  <  Oh !'  said  he,  in  answer,  '  the 
bear  understood  me  very  well ;  did  you  not  observe  how  ashamed  he  looked 
while  I  was  upbraiding  him?'  "     Historical  Account,  &c.  p.  247 — 9. 


NOTE  I. 

Mr.  Heckewelder  describes  the  same  custom  nnder  the  name  of  "  Initia- 
tion of  Boys;"  <•  a  practice,"  he  «ay?,  «  which  is  very  common  among  the 


97 


idant  Icur  jeftne, 
le  la  chasse.  Lin- 
imaux,  qiCondoit 
Is  s'opposeroHtf  ou 

the  curious  con- 
bctween  man  and 
us  observation. — 
ition  and  self-mo- 
liey  are  the  head, 
f  tiie  first  among 
animated  race,  of 
a  their  languages, 
re  not,  as  with  us, 
the  animate  and 
and  plants  within 
liatever  degree,  is, 
ventured  to  sepa- 
)m  their  world  of 

:e  its  back  bone, 
inglike  that  of  the 
him  another  shot, 
'  Heark  ye  !  bear ; 
ere  you  a  warrior, 
imper  like  an  old 
h  each  other,  and 
s  too  pow^erful  for 
ealing  their  hogs ; 
ad  you  conquered 
•ave  warrior ;  but 
ur  cowardly  con- 
ictive.  When  the 
ght  that  poor  aiii- 
in  answer,  <  the 
shamed  he  looked 
).  247—9. 


name  of  «'  Initia- 
nraon  among  the 


Indians,  and  indeed  is  universal  among  those  nations  that  I  have  become 
acquainted  with."  <'  When  a  boy  is  to  be  thus  initiated,  he  is  put  under  an 
alternate  course  of  physic  and  fasting,  either  taking  no  food  whatever,  or 
swallowing  the  most  powerful  and  nauseous  medicines,  and  occasionally  he 
is  made  to  drink  decoctions  of  an  intoxicating  nature,  until  his  mind  becomes 
sufficiently  bewildered,  so  that  he  sees,  or  fancies  that  he  sees,  visions,  and 
has  extraordinary  dreams,"  Lc. — "  Then  he  has  interviews  with  the  Maii- 
nitto,  or  with  Spirits  who  inform  him  of  what  he  was  before  ho  was  born< 
and  what  he  will  be  after  his  death.  His  fate  in  this  life  is  laid  entirely  open 
before  him  ;  the  Spirit  tells  him  what  is  to  be  his  future  employment," 
&.C. — '*  When  a  boy  has  been  thus  initiated,  a  name  is  given  to  him  analo- 
gous to  the  visions  that  he  has  seen^  and  to  the  destiny  that  is  supposed  to  b* 
prepared  for  him.  The  boy,  imagining  all  that  happened  to  him,  while  un- 
der perturbation,  to  have  been  real,  sets  out  in  the  world  with  lofty  notions 
of  himself,  and  animated  with  courage  for  the  most  desperate  undertakings.' 
Hist.  Account,  p.  238,  239. 

This  practice  of  blacking  tlie  face  and  fasting,  together  with  the  use  of 
e.Tietics,  as  a  system  of  religious  purification,  for  the  purpose  of  obtaining  a 
(Guardian  Spirit,  appears  to  have  existed  formerly  among  the  natives  of  Vir- 
ginia and  New-England ;  though  the  first  settlers  were  not  always  able  to 
learn  the  real  object  of  the  ceremonies  they  saw.  Tomocomo,  one  of  the 
Chiefs  of  the  Virginian  tribes,  gave  the  following  account  to  Mr.  Purchas,  in 
the  year  1616. 

"  They  use  to  make  black-boyes  once  in  14  or  15  yecres  generally,  for  all 
thfe  country,  (this  happened  the  last  yeere,  1616,)  when  all  of  a  certaine  age, 
that  have  not  beene  made  black-boyes  before,  are  initiated  in  this  ceremonie. 
Some  foure  monthes  after  that  rite  they  live  apart,  and  are  fed  by  some  ap- 
pointed to  carry  them  their  food :  they  spcake  to  no  man,  nor  come  in 
company,  seeme  distracted,  (some  thinke  by  some  devillish  apparition 
«icaiTed  ;  certaine,  to  oblige  them  to  that  devillish  religion  as  by  a  hellish 
sacrament  of  the  devil's  institution,)  and  will  offer  to  shoot  at  such  as 
come  nigh  them.  And  when  they  come  into  company,  yet  are,  for  a  cer- 
taine tine,  of  silent  and  strange  behaviour,  and  wil  doe  any  thing  never  so 
desperate  that  they  shal  be  bidden  ;  if  they  tel  them  they  shal  be  old  men, 
if  they  goe  not  into  the  fire,  they  will  doe  it.  There  is  none  of  their  men 
but  are  made  blacke-boyes  at  one  time  or  other.  Let  us  observe  these  things 
with  pittie  and  compassion,  and  endevour  to  bring  these  silly  souls  out  of 
the  snare  of  the  Devill,  by  our  prayers,  our  purses,  and  all  our  best  endea- 
vours. This  may  bee  added,  that  their  young  people  have,  in  manner,  no 
knowledge,  and  the  vulgar  little  of  their  religion.  They  use  also  to  beguile 
them  with  their  okee,  or  image  of  him  in  their  houses,  into  whose  mouth 
they  will  put  a  tobacco-pipe  kindled,  and  fln«  behinde  that  image  draws 

13 


i^^ 


98 


"J  i 


i  I 


the  smokei  which  the  siUier  viil^r  and  children  thinkc  to  b(>«  done  by  their 
Ood  or  Idoll."  Relation  of  Tomocomo  and  Mr.  Kolph,  in  Purchas,  vol.  v. 
booke  8.  chap.  6.  p.  955. 

Thi.s  ceremony  waa  witnessed  by  the  famous  Cnptnin  John  Smith,  one  ot 
tiie  first  settlers,  and  by  William  White,  but  they  at  the  time  mistook  it  for  a 
sacrifice  of  the  Children  to  the  Devil.     See  Purchas,  vol.  5.  p.  952. 

"  Tiie  Wcrowance  being  demanded  the  meaning  of  this  sacrifice,  answered, 
That  the  Children  were  not  all  dead,  but  the  next  day  they  were  to  drinke 
ff'i^/MaA:on,  which  would  make  them  mad;  and  they  were  to  be  kept  by  the 
leul  made  blacke-boyei  in  the  wilderne-sse,  when  their  oke  did  siicke  the  bloud 
of  those  which  fell  to  his  lot,  &ic.  I  his  siicrifice  they  held  to  be  so  necessa- 
ry,//to/ t/ZAcj/ j/iou/d  omit  it,  their  oke  or  Devill,  and  all  their  other  Qui- 
youghcosughes,  uhich  are  their  other  gods,  would  let  them  have  no  deare,  tur- 
kies,  eorne,  nor  Jish,  aiul  yet  besides,  he  would  make  n  great  slaughter  amongst 
them."  Captain  Smith's  Description  of  Virginia.  Purchas,  vol.  4.  p.  1702. 
lib.  ix.  cap.  iii. 

Mr.  Winslow  gives  the  following  account  of  the  Indians  of  New-England. 
**  The  Panietes  are  men  of  great  courage  and  wibedome,  and  to  these  also  the 
Deuill  appewreth  more  familiarly  then  to  others,  and,  as  wee  coiueiue,  maketh 
coiunant  with  lhem,to  preserve  them  from  death  by  wounds  with  arrowes,  knives, 
hatchets,  S^-c.  or  at  least  both  themselues  and  especially  the  people  thinke  Ihem- 
»i  lues  to  be  freed  from  the  same.  And  though  against  their  battels,  all  of  them, 
by  painting,  disfigure  themselues,  yet  they  are  Icr.owne  by  their  courage  and 
boldnesse,  by  reason  whereof  one  of  them  will  chase  almost  an  hundred  men,  for 
they  account  it  death  for  whomsoever  stand  in  their  way.  These  are  hijrhly 
esteemed  by  all  soils  of  people,  and  are  of  the  6'ac/itm'«  councill,  without 
which  they  will  notvvarre,  or  vndertake  any  weighlic  businesse,"  &c. 

^'^  And  to  the  end  they  mmy  haue  store  of  these,  they  traine  up  the  most  fat' 
ward  and  likeliest  boys  from  iiieir  childhood  in  great  hardnesse,  and  make  them 
abstnin  from  dulntie  meat,  observing  diuers  orders  prescribed,  to  the  end  that 
when  they  are  of  age,  the  Deuill  may  appeare  to  them,  causing  to  drink  thejuyce 
of  sentry,  and  other  bitter  hearbs  till  they  cast,  which  they  must  disgorge  into 
the  platter^  and  drinke  againe  and  againe,  till  at  length,  through  extraor- 
dinary pre.ss  of  nature,  it  will  seeme  '••  be  all  oloud,  and  (his  the  boys  will 
doe  ii'ith  eagernesse,  iili  by  reason  offaintnesse  they  can  scarce  stand  on  their 
legs,  and  then  must  goe  forth  into  the  cold :  also  they  beat  their  shins 
with  sticks,  and  cause  them  to  run  through  bushes,  stumps,  and  brambles,  to 
make  them  hardy  and  acceptable  to  the  Devill,  that  in  lime  he  may  appeare 
unto  then^."  Purchas's  Pilgrim,  b.  x.  chap.  5.  vol.  4.  p.  1868.  The  passages 
in  italics  sulliciently  indicate  the  confidence  and  courage  with  which  the 
natives  were  inspired,  from  the  conviction  of  their  possessing  a  Guurdian 
Spirit,  and  t!ie  painful  austerities  wiiich  their  children  were  obliged  to  under- 
go in  order  to  obtain  one. 


99 


i(>e  done  by  their 
I  Purclias,  vol.  v. 

Iin  Smith,  one  ot 
e  mistook  it  for  a 

p.  962. 

crifice,  answered, 
L'y  were  to  drinke 
;  to  be  kepi  by  the 
1  siicke  the  bloud 
to  i)e  so  necessa- 

thtir  other  Qui- 
ive  no  deare,  tur- 
slaughter  amongst 
IS,  vol.  4.  p.  1702. 

of  New-England, 
nil  to  these  also  tlit 
e  cotueiue,  maketh 
Ih  arrowes,  kniveSf 
leople  thinke  them' 
nttelt,  all  uflhenif 
their  cotiruiire  and 
hundred  men,  for 

These  are  highly 
councill,  without 
lesse,"  &c. 
te  up  the  mostfoT' 
se,  and  make  (hem 
ed,  to  the  end  that 

to  drink  the  juyce 
lust  disgorge  into 

through  extraor- 

this  the  boys  will 
arce  stand  on  their 

beat  their  shins 

and  brambles,  to 

he  may  appeare 

>8.    The  passages 

e  with  which  the 
>ssing  a  Guurdian 

obliged  to  under- 


NOTE  K. 

In  1384,  when  Virginia  was  first  discovered,  the  Captain  of  one  of  the 
vessi'ls  scut  by  Sir  Walter  Kaleigh,  states,  concerning  the  inhabitants  of  the 
Island  of  Rnanoak,  that  "  within  the  place  where  they  feede  was  their  lodg* 
ing,  and  within  thai  thtir  Idoll,  which  they  worship,  ofwhome  they  speak  i/jcre- 
dible  things:'  Hakiiiyt,  vol  3  p.  249.  4to.  Lond.  1600  "  When  they  gne  to 
wctrres  they  carry  about  with  them  their  idol,  of  whom  they  aske  counsel,  as  the 
Romans  were  wooiU  of  the  oracle  of  Apollo.  They  sing  songs  as  they  marche 
towardes  the  battcll  instead  of  drummes,"  Sic.    Ibid.  p.  250. 

NOTE  L. 

Adbir  afRrms  that  the  Indians  do  not  "  worship  any  kind  of  Images  what- 
■ocver."  (p.  22.)  "  These  Indian  Americans,"  he  says,  "pay  their  religious 
devoir  to  Loak  Ishto-hoollo- \ba, '  the  great,  beneficent,  supreme,  holy  Spi- 
rit of  Fire,'  who  resides,  (as  they  think,)  above  the  clouds,  and  on  earth  also 
with  unpolluted  people.  He  is  with  them  the  iiole  author  of  warmth,  light, 
and  of  all  animal  and  vegetable  life.  They  do  not  pay  the  least  perceivable 
adoration  to  any  images  or  to  dead  persons  ;  neither  to  the  celestial  lumina- 
ries, nor  evil  Spirits,  nor  any  created  beings  whatsoever."  p.  19.  Yet  he 
afterwards  admits  that  "  there  is  a  carved  human  statue  of  wood,"  but  as- 
serts that  they  pay  to  it  no  religious  homage.  "  It  belongs  xo  the  head  war- 
town  of  the  upper  Muskohge  country,  and  seems  to  have  been  originally  de- 
tigned  to  perpetuate  the  memory  of  some  distinguidied  hero  who  deserved  well  of 
his  country ;  for  when  their  cusseena,  or  bitter  black  drink,  is  about  to  be  drank 
in  the  Synedrion,  they  frequently,  on  common  occasions,  will  bring  it  there,  and 
lumour  it  with  the  first  conchshell-full  by  the  hand  of  the  chief  religious  attend- 
ant :  and  then  return  it  to  its  former  place."  (p.  22.)  He  speaks  also  of 
"  Cherubimical  figures  in  their  Synhedria,"  before  which  they  danced 
through  a  strong  religious  principle,  and  always  in  a  bowing  posture  :  (p.  30.) 
When  it  is  recollected  that  Adair's  theory  required  it  to  be  prove  d  that  the 
Indians  worship  no  other  than  the  Supreme  Being,  it  will  not  be  difficult  to 
account  for  the  reluctance  with  tvhich  he  is  obliged  to  admit  the  fact  of  the 
existence  of  these  images,  and  for  the  attempt  to  explain  it  in  consistency 
with  his  hypothesis. 

"  Though  so  familiar  with  these  genii,  they,  (the  Jugglei-s,)  cannot  de- 
scribe their  form  or  nature.  They  suppose  them  to  be  bodies  of  a  light, 
volatile,  shadowy  texture.  Sometimes  they  and  their  disciples  will  select 
a  particular  one,  and  give  him  for  a  dwelling,  a  certain  tree,  seipent,  rock, 
or  waterfall,  and  him  they  make  their  fetish,  like  the  Afrlruns  of  Congo  " 
Vo'ney,  p.  417. 


I  ; 


Il 


I' 


;:;^-' 


i« 


I. 


100 


<'  When  we  tiri-ivfld  on  tlit;  west  side  of  the  River,  cncii  painted  the  iVunt 
M  his  target  or  shield ;  some  witli  the  fif^tire  of  tlie  sun,  others  with  tiiut  oi' 
the  moon,  several  with  dill'ercnt  i(inds  of  birds  and  beasts  of  prey,  and 
many  willi  tnc  images  of  imaginary  beings,  which,  according  to  their  silly 
notions,  are  the  inhabitants  of  the  diHerent  elements,  earth,  sea,  air,  Lc.  On 
inquiring  the  rciison  of  their  doing  so,  I  learned  that  each  man  painted  hi^ 
shield  with  the  image  of  that  being  on  which  he  relied  most  for  success  iu 
the  intended  engagement."     Hearne,  149. 

Yet  l^Iearne  atTirms  elsewhere  that  they  had  no  religion  ! — He  speaks  in 
this  place  of  the  Chepewyan,  or  Nortberu  Indians,  passing  the  Copper-mine. 
River  to  attack  the  Esquimaux. 

Just  above  the  month  of  Stone  Idol  Creek,  "  we  discovered  that  a  few 
miles  back  from  the  Missouri  there  are  two  slonet  reKmhlina;  human  ftfrurm, 
and  a  third  like  a  dofi; ;  all  which  arc  objects  of  great  veneration  among  the 
Ricaras.— Whenever  they  (the  Ricaras)  pass  these  sacred  stones,  they  stop  to 
make  some  offering  of  dress  to  propHiaJte  these  deifies.  Such  is  the  account 
given  by  the  Ricara  Chief."    Lewis  and  Clarke,  (18()4,)  vol.  1.  p.  107. 

Hariot,  a  servant  of  Sir  Walter  Raleigh,  says  of  the  natives  of  Virginia, 
(anno  1587.)  "They  thinke  that  all  the  Gods  are  of  humane  shape,  and 
therefore  they  represent  them  by  images  in  the  formes  of  men  which  they  call 
Keioasowok,  one  alone  is  called /fcwrt.*.-  tiiem  they  place  in  houses  appro- 
priate or  temples,  which  they  call  Machicomuck,  where  they  worship,  pray, 
sing,  and  make  many  times  offering  unto  them.  In  some  Machicomuck  we 
have  scene  but  one  Kewns,  in  some  two,  and  in  other  some>  three.  The 
common  sort  thinke  them  to  be  also  Gods."  Hakluyt,  vol.  3.  p.  277-  See 
also  Purchas,  vol.  v.  p.  948.  of  the  Virginian  rites  related  by  Master  Hariot. 

"  Their  Idoll,  called  Kiwasn,"  says  the  same  author,  "  is  made  of  wood 
fuure  foot  high,  the  face  resembling  the  inhabitants  of  Florida,  painted  with 
flcshe  colour,  the  brest  white,  the  other  parts  black,  except  the  legs,  which 
are  spotted  with  white  ;  he  hath  chaines  or  strings  of  beadcs  about  his 
neck."     Hariot,  apud  Purchas,  vol.  v.  p.  950. 

"There  is  yet  in  Virginia,"  says  Captain  Smith,  "  no  |)lnce  discovered  (o 
be  so  savage  in  which  the  Savages  have  not  a  religion. — .'Xll  tl-ing.*  that  were 
able  to  doe  them  hurt  beyond  their  prevention,  they  adore  with  their  kinde 
of  divine  worship;  as  (he  fire,  Avater,  lightning,  thunder,  our  ordnance  pieces, 
horses,  Sic.  But  their  Chiefe  God  they  worship  is  the  Divell ;  him  they 
mil  Oke,  and  serve  him  more  of  feare  than  love.  They  say  they  have  con- 
ference with  him,  and  fashion  themsolvos  as  neere  to  his  shape  as  they  can 
imagine.  In  their  temples  Ihey  hare  hia  image  evil  farouredly  carved,  and  then 
painted  and  adorned  with  chaines,  copper  and  beades,  and  covered  with  a  skin. 
in  such  manner  us  the  deformitie  may  well  suite  with  such  a  God."  Pe- 
i4;ription  of  Virginia,  Purclias,  lib.  is.  cap.  iii.  vol.  4.  p.  1701. 


101 


liiited  the  iVunt 
n-VH  with  tliut  of 
ta  uf  prey,  and 
iig  to  their  silly 
seu,  air,  &:c.  On 
mail  |miiit«'d  hii 
!)t  tur  success  iii 

— He  speaks  in 
be  Copper-mine 

vered  that  a  few 
f  human  figurrs, 
ution  among  the 
jnes,  thty  tlop  to 
i  is  the  account 
1.1.  p.  107. 
ves  of  Virginia, 
nane  shape,  and 
n  which  thty  call 
1  honses  appro- 
Y  worsliip,  pray, 
Machkomuck  we 
ne»  tliree.     The 

3.  p.  277.  See 
Master  Hariot. 

made  of  wood 
da,  painted  with 

the  legs,  whicli 
eades  about  his 

re  discovered  to 
tl.in^s  that  were 
with  their  liinde 
Drdnancp  pieces, 
[)ivell ;  hivi  they 

they  have  cou- 
lapc  as  they  can 

carved,  and  then 
'ered  with  a  skin. 
h  a  fJod."    De- 


NOTE  M 

<*  Tlicre  in  an  licrhn  whirii  is  sowed  apart  hy  itsellf,  niid  is  cnllod  liy  tim 
inhabitants  Vppouoc .  in  the  Wi'.st  lndii>s  it  iiiith  di\  crs  names,  according  to 
the  sevcndl  places  and  conntreyn  where  it  uniweth  and  is  used  ;  the  Span- 
yards  geiieiHlly  call  it  Tuharru. — This  i'/ipouitr  is  of  so  precious  estimation 
umongst  them,  that  they  Ihiiiku  their  goiU  are  marvellously  delighted  there- 
with :  whereupon  soniitiine  they  niiiki:  halhwidfins,  and  cast  some  of  the. 
pinidrr  Ihrrrinfor  asnrrijire .  biitiir  in  n  xlonne  upnn  the  waters,  to  pacijie  thrif 
Kods,  they  cast  iome  up  into  the  ain,  and  into  the  water :  so  a  weare  for  Jish  be- 
inn  iitifty  set  up,  they  cast  some  therein  and  into  the  aire  :  also  after  an  escape 
of  danger,  they  cast  some  into  the  aire  likewise  :  hut  all  done  witJi  strange 
gestures,  stamping,  sometime  dancing,  clapping  of  hand^,  holding  up  of 
hands,  and  staring  up  into  the  heavens,  uttering  tlierev.ithall  and  chattering 
strange  words  and  noises.'     Hariot,  apud  Hakluyt,  vol.3,  p.  271*2. 

"  In  every  territory  of  a  If'erowancc,  is  a  temple  and  a  priest,  two  or  three, 
or  more.  The  principall  temple,  or  place  of  superstition,  is  at  Utlamussack, 
at  Pauiaunk,  and  neere  unto  which  is  a  house,  temple, or  place  of  I'owhutans. 
Upon  the  top  of  ceilain  red  sandy  hits  in  the  woods,  there  are  three  ffreal 
honses  fdhd  with  ima';^es  of  their  kings,  and  direls,  and  tombs  of  their  prede- 
cessors. Those  houses  are  neere  sixty  foot  in  length,  built  arbor-w  ise,  after 
their  building.  This  place  they  count  so  holy,  as  that  none  but  the  priests 
and  kings  dare  coim;  into  them  ;  nor  the  savages  dnre  not  go  up  the  river  in 
boates  by  it,  but  that  they  solemnly  cast  some  peere  of  copper,  while  beads,  or 
pocones  into  the  rirrr  ;  for  feare  their  Oke  should  lie  offended  and  revenged  of 
them.  In  this  place  coinmoiily  are  resident,  seven  priests,''  &:c.  Smith's 
Description  of  Virginia,    rurclms,  lib.  ix.  chap.  iii.  vol.4,  p.  1701. 

NOTE  N. 

How  exactly  the  Zeme$  of  the  Islanders  corresponded  with  the  Okies  or 
Manitloesoi  the  present  Continental  Indians,  will  appear  from  the  following 
relation  in  Purchas : 

"  Now,  concerning  the  Zemes  and  the  superstitions  of  Hispaniola,  the 
Spaniards  had  beenc  long  in  the  ilaiid  before  they  knew  that  the  people 
worshipped  any  thing  but  the  lights  of  Heaven  ;  but  after,  by  further  con- 
versing and  living  amongst  them,  they  came  to  know  more  of  their  religior», 
of  which,  one  Hamonus,  a  Spanish  heremitc,  writ  a  booke,  and  Martyr  hath 
borrowed  of  him  to  lend  us.  It  is  apparent,  by  the /wiwafw  which  they  wor- 
shipped, that  there  appeared  unto  them  ceitaine  illusions  of  evil  spirits. 
These  images  they  made  of  Gossampine  cotton  hard  stopped,  sitting,  like  the 
pictures  of  the  Oivel,  whirh   they  cnWPii  Zniies- ;  whrm  they  take  In  Ite  th* 


4 


I 


102 


medialors  and  ninueniferi  of  (hr.  Great  Ood,  irhirh  they  nrknouledge  (hit, 
Ettrnall,  Infinile,  fhnnipolent,  Invisible.  Of  theu  fhey  Ihinke  thry  obtainr. 
raine  or  [aire  weather  ;  and  when  thry  goe  to  the  warret,  they  hive  crrlaine 
Utile  one*  which  they  bind  to  their  ftrrhtitdn.  Kvery  king  hath  hit  particular 
Zeme.3,  whirh  he  honourelh.  Thry  call  the  Ktcniall  Uoit  by  iiwue  two  nameSt 
Joeanna  and  Guamannmoeon,  as  their  predecessun  taught  them,  nffirming* 
that  hf  linth  a  fathfr,  called  by  tlii;!ie  five  names,  Attnbeira,  Matnona,  Guaca- 
rn|)ita,  Lii'lla,  Uiiiinuzoa. 

"  Thry  make  the  Ze.me$  oftlirert  matter  and  forme  .  some  of  wood,  as  they 
were  admonished  by  certaine  vinionn  a|ipearing  to  them  in  the  woods : 
others,  whir.h  had  received  answere  of  tlicni  among  the  rockes,  make  tlietn 
of  stone  :  some  of  roofes,  to  the  similitude  of  «'irh  as  appears  to  them  when 
they  gather  the  rootes  whereof  Hiey  make  their  bread,  thinking  that  the 
Zcmes  sent  them  plenty  of  these  rootes.  They  altrihiite  a  Zemes  to  the  par' 
lieular  tuition  ofeptry  thinfi; ; — lome  assigned  to  the  sea,  others  to  foimtaines, 
woods,  or  other  their  peculiar  charges."    Purchai,  vol.  v.  p.  1()9I. 

NOTE  0. 

"  The  Mandans,"  according  to  Captains  Lewis  and  Clarke,  1804,  <'  be- 
lieve" that  "  the  whole  nation"  formerly  "  resided  in  one  large  village  under 
ground,  near  a  subterraneous  lake."  Accident  made  them  acquainted  with 
the  charms  of  the  upper  region,  and  about  one  half  of  the  nation  ascended 
to  the  surface  of  the  earth.  When  they  die,  they  expect  to  return  to  the 
original  seats  of  tlieir  forefathers;  "  the  good  reaching  the  ancient  village  by 
means  of  the  lake,  which  the  burden  of  the  sins  of  the  wicked  will  not  ena- 
ble them  to  cross."  See  the  tradition  related  at  large,  Exped.  up  the  Mis- 
souri, vol.  1.  p.  139. 

"  Kagohami  came  down  to  see  us  early ;  his  village  is  afllictcd  by  the 
death  of  one  of  their  eldest  men,  who,  from  his  account  to  us,  must  have 
seen  one  hundred  and  twenty  winters.  Just  as  he  was  dying,  he  requested 
his  grandchildren  to  dress  him  in  his  best  robe  when  he  was  dead,  and  then 
carry  him  on  a  hill,  and  seat  him  on  a  stone,  with  his  face  down  the  river 
towards  their  old  villages,  that  he  might  go  straight  to  his  brother,  who  had 
passed  before  him  to  the  ancient  village  under  ground  "    Ibid,  vol.  1  p.  163. 

It  is  remarkable  how  many  of  the  Indian  nations  think  thoy  formerly 
lived  under  ground. 

"They,"  the  natives  of  Virginia,  (anno,  1587,)  "believe  also  the  immor- 
talitie  of  the  soule,  that  after  this  life,  as  soone  as  the  soule  is  departed  from 
the  body,  according  to  the  tcorkes  it  hath  done,  it  is  either  cctriedto  heaven,the 
habitacle  of  Gods,  there  to  enjoy  perpetuall  blisse  and  happinesse,  oreltloa 
great  pitte  or  hole,  which  they  thinke  to  be  in  the  furthest  parts  of  their  part 


knoultdgt  Ont, 
tike  thry  obtaine 
ley  hfT'e  crrtirine 
\lh  hill  partieular 
inse  two  namMi 
them,  affirming, 
lumuiia,Guaca- 

if  wood,  astiiey 
ill  the  woods : 
krtu,  mnkt!  tlietn 
5  to  them  when 
liinking  that  the 
if  men  lo  the  pat' 
rs  to  fountaines, 
.  lOtfl. 


ke,  1804,  <'  be- 
je  village  under 
icquainted  with 
latlon  ascended 
lo  return  to  the 
cicnt  village  by 
d  will  not  ena- 
ed.  up  the  Mis- 

afllictcd  by  the 
us,  must  have 
g,  he  requested 
dead,  and  then 
down  the  river 
other,  who  had 
,vol.  1  p.  163. 
they  formerly 

Iso  the  immor- 
departed  from 
d  to  heaven,  the 
esse,  or  els  to  a 
ts  of  their  part 


103 


•f  the  world  toward  the  sunn*  set,  there  to  burne  continually  :  the  plac* 
they  cfill  Popoguuo."    Hariut.apud  Hacklnyt,  vol.  3.  p.  277. 

<*'rhi>y  think  thiit  their  werowan(*«-«  and  prirsts,  which  they  also  eitcema 
Quiyouifhcosuifln'.'i,  when  thf>y  ure  dend,  ^oi>  beyond  the  mnuiitaincs  towards 
the  setting  of  the  snnne,  and  fvrr  remnirie  there  in  forme  of  their  Oke, 
with  their  hpuds  paiiitod  with  oile  and  poronei,  finely  trimnu'd  with  fenthers, 
and  shall  have  b«>ades,  lintchcts,  copper,  nnd  tuburc o.  diiing  notbinr  but 
dance  and  sing,  with  all  their  predrccvtsors,"  J^c.  Capt.  Smith's  Description 
nf  Virginia,  apud  Purchas,  vol.  Iv.  p.  1702. 

NOTE  P 

See  Heckewelder's  account  of  Indian  funerals,  Hist.  Ace.  p.  2A2-271. 
*<  This  hole"  (in  the  coffin)  "  is  for  the  spirit  of  the  deceased  to  go  in  and  out 
atpleature,  until  it  has  found  the  place  of  its  future  reridettee."  p.  266.  "At 
dusk  a  kettle  of  victuals  teas  carried  to  the  grace,  and  placed  upon  it,  and  the 
same  was  done  every  evening/or  the  space  of  three  weeks,  at  the  end  of  which 
it  xooM  supposed  that  the  traveller  had  found  her  place  of  residence."  p  270. 
This  was  the  funeral  of  the  wife  of  Shingask,  a  noted  Delaware  chief,  at 
which  Mr.  H.  was  present  in  1762. 

Blackbird,  a  Maha  chief,  died  of  the  small  pox  about  four  years  before 
Lewis  and  Clarke's  eipedition,  (i.  e.  in  1800.)  On  the  top  of  a  knoll,  three 
hundred  feet  above  the  water,  a  mound  of  twelve  feet  diameter  at  the  base, 
and  six  feet  high,  is  raised  over  the  body  of  the  deceased  king.  "  Ever  since 
his  death  ke  is  supplied  with  provisions  from  time  to  time,  by  the  superstitious 
regard  of  the  Mahas."  Lewis  and  Clarke's  Exped.  up  the  Missouri,  vol.  1. 
p.  43.  <'  The  eHects  of  the  small  pox  on  that  nation"  (the  Mahas)  "  are  most 
distressing. — They  had  been  a  military  and  powerful  people,  but  when  these 
warriors  saw  their  strength  wasting  before  a  malady  which  they  could  not 
resist,  their  frenzy  was  extreme ;  they  burnt  their  village,  and  many  of  them 
put  to  death  their  wives  and  children,  to  save  them  from  so  cruel  an  afflic- 
tion, and  that  all  might  go  together  to  some  better  country."  Ibid.  p.  45. 
Compare  with  this,  Hebr.  xi.  14, 16,  16. 

NOTE  Q. 

"  When  any  of  their  relations  die,"  says  Adair,  "  they  immediately  fire 
off  several  guns,  by  one,  two,  and  tlirce  at  a  time,  for  fear  of  being  plagued 
with  the  last  troublesome  neighbours  ;"  (the  Hottuk  ookproose,  accursed 
people  or  evil  spirits.)  <  All  the  adjacent  towns  also  on  the  occasion,  whoop 
and  b  at  night;  for  they  reckon,  this  offensive  noise  sends  off  the 

•ghosts  to  their  proper  fixed  place,  till  they  return  at  some  certain  time,  to 


lll 


104 

repossess  thoir  beloved  tract  of  land,  and  enjoy  their  terrestrial  paradise. 
As  they  believe  in  God,  so  they  firmly  believe  that  tliere  is  a  class  ot  higher 
beings  than  men,  and  a  future  state  of  existence."  Hist,  of  North  American 
Indians,  p.  36. 


NOTE  R. 


ill 

1  i  ;--i  . 

i    ;■'■ 

lu  another  place,  Charlevoix  mentions  the  superstitions  of  the  Ottsiwas, 
among  whom  an  Idol  was  erected,  "  et  tout  le  monde  occu|)e  h.  lui  sacrifier 
des  Chiens."  Hist,  de  la  Nouv.  France,  Tom.  1.  p.  392.  «  Les  Criques 
adorent  le  soleil,  auquel  lis  sacrifient  des  Chiens."    Ibid.  p.  397. 

Lewis  and  Clarke,  (anno  1804,)  observed  the  same  custom  among 
the  Tetons  Okandundas.  '•'  The  hall,  or  council  room,  was  in  the  shape 
of  three  quarters  of  a  circle  covered  at  the  top  and  sides  with  skins 
well  dressed  and  sewed  together.  Under  this  shelter  sat  about  70 
men,  forming  a  circle  round  the  chief,  before  whom  were  placed  a  Spa- 
nish flag,  and  the  one  we  had  given  them  yesterday,"  &c. — "  After  he 
had  ceased,  t.h  >  great  chief  rose  and  delivered  an  harangue  to  the  same 
effect :  then,  with  great  solemnity,  he  took  some  of  the  most  delicate  parts 
of  the  dog,  which  was  cooked  for  the  festival,  and  held  it  to  the  flag  by 
way  of  sacrifice  :  this  done,  he  held  up  the  pipe  of  peace,  and  first  pointed  it 
towards  the  heavens,  then  to  the  four  quarters  of  the  globe,  and  then  to  the 
earth,  made  a  short  speech,  lighted  the  pipe,  and  presented  it  to  us."  Expe- 
dition up  the  Missouri,  vol.  1.  p.  84. 

"  When  any  of  the  young  men  of  these  nations,  (Iroquois,)  have  a  mind 
to  signalize  tuenisclves,  and  to  gain  a  reputation  among  their  countrymen, 
by  some  notable  enterprise  against  their  enemy,  they,  at  first,  communicate 
their  design  to  two  or  three  of  their  most  intimate  friends ;  and  if  they  com« 
into  it,  an  invitation  is  made  in  their  names  to  all  tlie  young  en  of  the 
Castle  to  feast  on  dog's  J'ssh ;  but  whether  this  be  because  dog's  flesh  is  most 
agreeable  to  Indian  palates,  or  whether  it  be  as  an  emblem  of  fidelity  for 
which  the  dog  is  distinguished  by  all  nations,  that  it  is  always  used  on 
this  occasion,  I  have  not  sufficient  information  to  determine.  When  the 
company  is  met,  the  promotei-s  of  the  enterprise  set  forth  the  undertaking 
in  the  best  colours  they  can ;  they  boast  of  what  they  intend  to  do,  and 
incite  others  to  join,  from  the  glory  there  is  to  be  obtained  ;  and  all  who  eat 
of  the  dog's  flesh,  thereby  enlist  themselves."  Jolden's  Hist,  of  Five  Indian 
Nations  of  Canada,  Inlroduc.  p.  vi. 

Bernal  Diaz,  on»*  of  the  companions  of  Cortes,  mentions  the  same  prac- 
tice as  prevailing  among  the  Mcr,icans. 

"  When  he  arrived  at  the  summit,  he  found  Inerc  an  Indian  woman,  very 


rrestrial  paradise. 
I  a  class  ot  higher 
FWorth  Ai  .crican 


5  of  the  Ottiiwag, 
ujH;  h  lui  sacrifier 
t.  '<  Les  Criques 
.  p.  397. 

custom  among 
vas  in  the  shape 
sides  with  skins 
r  sat  about  70 
Bre  placed  a  Spa- 
te.— "  After  he 
igue  to  the  same 
nost  delicate  parts 
it  to  the  flag  hy 
nd  first  pointed  it 
,  and  then  to  the 
I  it  to  us."  Expe- 

>is,)  liave  a  mind 
leir  countrymen, 
-st,  communicate 
and  if  they  com* 
lung  en  of  the 
og's  flesh  is  most 
m  of  fidelity  for 

always  used  on 
mine.    When  the 

the  ucdcrtaking 

tend  to  do,  and 

and  all  who  eat 

of  Five  Indian 

3  the  same  prac- 
Ian  w  omau;  very 


105 

fat,  and  having  wUh  her  a  dog  of  that  ipeeiei,  which  they  breed  in  order  to  tat, 
and  which  do  not  bark.  This  Indian  was  a  witr.h ;  she  wot  in  the  cut  of 
sacrificing  the  dog  which  is  a  signal  of  hostility."  T  true  Hist,  of  the  Con- 
quest of  Mexico,  by  Captain  Bernal  Diaz  del  Cast>>io,  one  of  the  Conquer- 
ors, written  in  the  year  15G8.    Keatiiige's  Trans,  p.  352. 

In  the  Scriptures,  dogs  and  swine  are  continually  mentioned  together  as 
animals  equally  unclean.  Hence,  the  prophet,  reprehending  the  hypocrisy 
of  those  who  rested  in  mere  external  observances,  could  think  of  no  stronger 
figure  to  represent  the  abhorrence  with  which  God  regarded  their  offerings, 
than  the  comparison  of  them  to  the  sacrifice  of  dogs  and  swine.  "  He  that 
sacrificeth  a  Iamb,  is  as  if  he  cut  off  a  dog's  neck ;  he  that  offereth  an  obla- 
tion as  if  he  offered  swine's  blood,"  &c.  Isaiah,  Ixvi.  3.  Comp.  Matt.  vii.  6. 
and  2  Pet.  ii.  22.  The  law  not  only  forbade  dogs  to  be  offered  to  God,  but 
even  the  price  for  which  dogs  were  sold.  Deut.  xxiii.  18.  See  Bochart 
HieroE.  lib.  ii.  cap.  Ivi.  pars.  1.  p.  690. 

Is  it  credible  that  nations,  descended  from  the  Hebrews,  would  have  so 
far  forgotten  their  origin,  as  to  offer  in  sacrifice,  what  the  law  of  Moses 
declared  to  be  an  abomination  in  the  sight  of  God  P — Adair  speaks  of  the 
aversion  which  the  Indians  originally  had  to  swine's  flesh,  as  a  proof  of 
their  Hebrew  origin,  but  is  silent  respecting  the  practice  of  sacrificing  and 
eating  that  of  dogs.    Hist.  N.  Amer.  Indians,  p.  133-4. 

NOTE  S. 

Heame,  speaking  of  the  superstitious  obseivances  of  the  Chepewyan  In<- 
dians,  after  an  engagement|with  the  Esquimaux,  says,  that  all  who  had  shed 
blood  were  considered  in  a  state  of  uncleanness,  and  were  not  permitted  to 
cook  any  victuals  for  themselves  or  others.  The  murderers  painted  all  the 
space  between  the  nose  and  chin,  as  well  as  the  greater  part  cf  their  cheeks, 
V  '.ih  red  och;e  before  they  would  taste  a  bit  of  food,  and  would  not  drink 
out  of  any  other  dish,  or  smoke  out  of  any  other  pipe  but  their  own ;  and 
none  of  the  others  seemed  willing  to  drink  or  smoke  out  of  theirs.  All 
these  ceremonies  were  observed  from  the  time  of  their  killing  the  Esqui- 
niaus  in  July,  till  the  winter  began  to  set  in,  and  during  the  whole  of  that 
time  they  would  never  kiss  any  of  their  wives  or  children.  They  refrained 
also  from  eating  many  parts  of  the  deer,  and  other  animals,  particularly  the 
head,  entrails,  and  blood ,  and  during  their  uncleanness,  their  victuals  wera 
never  sodden  in  water,  but  dried  in  the  sun,  eaten  quite  raw,  or  boiled,  when 
a  fire  fit  for  the  purpose  could  be  procured. 

"  When  the  time  arrived  for  putting  an  end  to  these  ceremonies,  the  men^ 
without  a  female  being  present,  made  a  fire  at  some  distance  from  the  tents, 
into  which  they  threw  all  their  ornaments,  pipe-stems,  and  dijhes,  which 

14 


'  t 


hi' ]• 


,J 


it;      4 

f.      :J 


106 


were  soon  consumed  to  aslies ;  after  wlticli  a  feast  was  prepared,  consisting 
of  such  articles  as  they  had  long  been  prohibited  from  eating ;  and  when  all 
was  over,  each  man  was  at  liberty  to  eat,  drinic,  and  smoke  as  he  pleased ; 
and  also  to  kiss  his  wives  and  children  at  discretion,  which  they  seemed  to 
do  with  more  raptures  than  I  had  ever  known  them  do  it  either  before  or 
since."  Hearne,  p.  204-6.  This  was  evidently  an  expiatory  rite,  a  purifi- 
cation by  fire  and  a  sacrifice.  How  inconsistent  with  Heame's  assertion  in 
another  place,  thot  they  have  no  religion! 

Captain  Smith  thus  describes  the  worship  of  the  natives  of  Virginia : 

**  The  manner  of  their  devotion  is,  sometimes  to  make  a  great  fire  in  the 
house  or  fields,  and  all  to  sing  .nd  dance  about  it  with  rattles,  and  shout  to- 
gether four  or  five  houres.  Sometime  they  set  a  man  m  the  midst,  and  about 
him  they  dance  and  sing,  he  all  the  while  clapping  his  hands,  as  if  he  would 
fceepe  time,  and  after  their  songs  and  dances  ended,  they  goe  to  their  feasts. 

"  They  have  also  certaine  altar  stones,  they  call  Pawcorances,  but  these 
stand  from  their  temples,  some  by  their  houses,  others  in  the  woods  and 
wildernesses,  where  they  have  had  any  extraordinary  accident  ir  incoun- 
ter.  As  you  travell  by  them  they  will  tell  you  the  cause  of  liieir  erection, 
wherein  they  instruct  their  children ;  so  that  they  are  in  stead  of  records 
and  memorialb  of  their  antiquities.  Upon  this  they  offer  Bloud,  Deare  Suet, 
and  Tobacco.  These  they  doe  when  they  retume  from  the  warres,from  hunt' 
ing,  and  upon  many  other  occasions.  They  have  also  another  superstition  that 
they  use  in  stormes,  when  the  waters  c">-e  rough  in  the  Rivers  and  Seacoasts. 
Their  conjurers  runne  to  the  water  sides,  or  passing  in  their  boats,  after 
many  hellish  outcries  and  invocations,  they  cast  tobacco,  copper,  pocones,  or 
such  trash,  into  the  water,  to  pacijie  that  God  whom  they  thinke  to  be  very  angry 
in  those  stormcs.  Before  their  dinners  and  sappers,  the  better  sort  will  take 
the  first  bit,  atid  cast  it  in  the  fire,  which  is  all  the  grace  they  are  knowne  to 
use."  Description  of  Virginia,  by  Captaine  John  Smith.  Furchas,  lib.  ix. 
chap.  Hi.  vol.  4.  p.  1702. 

Mr.  Winslow  gives  the  following  account  of  the  religious  rites  of  the  na- 
tives of  New-England : 

<'  Many  sacrifices  the  Indians  use,  and  in  some  cases  kill  children.  It  seem- 
eth  they  are  various  in  their  religious  worship  in  a  little  distance,  and  grow 
more  and  more  cold  in  their  worship  to  Kiehlan,"  &.c.  "  The  Nanohigganses 
exceed  in  their  blind  devotion,  and  have  a  great  spatious  house  wherein 
onely  some  few  (that  as  we  may  tearme  them  priests)  come :  thither  at  cer- 
taine knowne  times,  resort  all  their  people,  and  offer  almost  all  the  riches  they 
have  to  their  Gods,  as  kettles,  skins,  haicheU  hrades,  knives,  4^c.  all  which  are  cast 
by  the  priests  into  a  great  fire  that  they  make  in  the  midst  of  the  house,  and  there 
consumed  to  ashes.  To  this  offering,  every  man  brir"3th  freely,  and  the  more 
hee  is  kuowne  to  bring,  hath  the  better  esteeme  of  all  men."  Good  News 
from  New-England,  Stc.  Purchas,  vol.  4,  lib.  x.  chap.  v.  p.  1867-8, 


107 


(xretl,  consisting 
;;  and  when  all 
;  as  be  pleased ; 
tliey  seemed  to 
jithcr  before  or 
iry  rite,  a  purifi- 
ne's  assertion  in 

if  Virginia: 
I  great  fire  in  tbe 
;5,  and  sbout  to- 
midst,  and  about 
Is,  as  if  he  would 
c  to  their  f easts, 
nances,  but  these 
the  woods  and 
ident  I  r  incoun- 
af  tlieir  erection, 
stead  of  records 
'doud,  Deare  Sueti 
warreSffrom  hunt' 
r  superstition  that 
ers  and  Seacoasts. 
their  boats,  after 
ipper,  pocones,  or 
ce  to  be  very  angry 
tter  sovi  will  take 
iy  are  knowne  to 
Furchsis,  lib.  ii. 

IS  rites  of  the  na- 

lildren.  It  seem- 

stance,  and  grow 

le  Nanohigganses 

s  house  wherein 

thither  at  cer- 

all  the  riches  they 

all  which  are  cast 

le  home,  and  there 

ily,  and  the  more 

I."    Good  News 

1867-8, 


le 


NOTE  T. 

"  One  would  think  it  scarce  possible,"  says  Bryant  in  his  Analysis  of  An* 
tient  Mythology,  "  that  so  unnatural  a  custom,  as  that  of  human  sacrifices, 
should  have  existed  in  the  world ;  but  it  is  very  certain,  that  it  did  not  only 
exist,  but  almost  universally  prevail."  Analysis,  Edit.  3d.  8vo.  Lond.  1807. 
vol.  6.  p.  296. 

From  this  learned  writer  I  select  a  few  examples  of  this  horrid  practice, 
referring  for  complete  satisfaction  on  this  interesting  subject  to  the  work 
itself. 

"  Phylarchus  affirms,  as  he  is  quoted  by  Porphyry,  that  of  old,  every 
Grecian  state  ..lade  it  a  rule,  before  they  marched  towards  an  enemy,  to 
solicit  a  blessing  on  their  undertakings  by  human  victims.  Aristomenes^ 
the  Messenian,  slew  300  noble  Lacedemonians,  among  whom  was  Theo- 
pompus,  the  King  of  Sparta,  at  tlie  altar  of  Jupiter,  at  Ithome.  The  Spar- 
tan boys  were  whipped,  in  the  sigiit  of  their  parents,  with  sucli  severity  be» 
fore  the  altur  of  Diana  Orthia,  that  they  often  expired  under  the  torture. 

Among  the  Romans, "  Calus  Marius  offered  up  his  own  daughter  for  a  vic< 
tim  to  the  Dii  Averrunci,  to  procure  success  in  a  battle  against  the  Cimbri. 
When  Lentulus  and  Crassus  were  Consuls,  so  late  as  the  657th  year  of  Rome, 
a  law  Avas  enacted  that  there  should  be  no  more  human  sacrifices. — This 
law,  however,  was  not  sufficient  to  produce  their  abolition,  for  not  very  long 
after  this,  it  is  reported,  by  Suetonius,  of  Augustus  Ca;sar,  when  Perusia  sur- 
rendered in  the  time  of  the  second  Triumvirate,  that,  beside  multitudes 
executed  in  a  military  manner,  he  offered  up,  upon  the  Ides  of  March,  300 
chosen  persons,  bolli  of  the  Equestrian  and  Senatorian  Order,  at  an  altar 
dedicated  to  the  manes  of  his  Uncle  Julius  Even  at  Rome  itself  this  cus- 
tom was  revived :  and  Porphyry  assures  us,  that,  in  his  time,  a  man  was 
every  year  sacrificed  at  the  shrine  of  Jupiter  Latiaris.  Heliogabalus  offered 
the  like  victims  to  the  Syrian  Deity,  which  he  introduced  among  the  Ro- 
mans.   The  same  is  said  of  Aurelian. 

*<  The  Carthaginians,  upon  a  great  defeat  of  their  army  by  Agathocles,  see- 
ing the  enemy  at  their  gates,  seized  at  once  200  children  of  the  prime  nobi- 
lity, and  offered  them  in  public  for  a  sacrifice.  Three  hundred  more,  being- 
persons  who  were  somehow  obnoxious,  yielded  themselves  voluntarily,  and 
were  put  to  death  with  the  others.  The  neglect  of  which  they  accused 
themselves,  consisted  in  sacrificing  children,  purchased  of  parents  among 
the  poorer  sort  who  reared  them  for  that  purpose ;  and  not  selecting  the 
most  promising,  and  the  most  honourable,  as  had  been  the  custom  of  old. 
In  short,  there  were  particular  children  brought  up  for  the  altar,  as  sheep  are 
fattened  for  the  shambles :  and  they  were  bought  and  butchered  in  the 
same  manner. — If  a  person  had  an  only  child,  it  was  the  more  liable  to  bp 
f»nt  to  death,  as  being  esteemed  more  acceptable  to  the  deity,  and  more  effi- 


a 


mm 


108 

cacious  of  the  general  good,"  8ic.  It  is  impossible  not  to  shudder  at  this 
dreadful  recital,  fii  comparison  with  the  infernal  riles  of  these  civilized 
nations,  how  pure  is  the  religion  of  the  Savaget  of  America ! 

NOTE  U. 

The  arts  practised  by  these  impostors,  when  called  upon  to  exercise  their 
'apposed  power  of  healing,  are  thus  described  by  Mr.  Heckewelder.  "  At- 
tired in  a  frightful  dress,  he  approaches  his  patient,  with  a  variety  of  con- 
tortions and  gestures,  and  performs  by  his  side,  and  over  him,  all  the  antic 
tricks  that  his  imagination  can  sug|;est.  He  breathes  on  him,  blows  in  his 
mouth,  and  squirts  some  medicines,  which  he  has  prepared,  in  his  face, 
mouth,  and  nose ;  he  rattles  his  gourd  filled  with  dry  beans  or  pebbles,  pulls 
out  and  handles  about  a  variety  of  sticks  and  bundles,  in  which  he  appears 
to  be  seeking  for  the  proper  remedy,  all  which  is  accompanied  with  the  most 
horrid  gesticulations,  by  which  he  endeavours,  as  he  says,  to  frighten  the 
Spirit  or  the  disorder  away,"  &c.     Hist.  Account,  p.  226. 

Mr.  Hearne's  description  of  the  conjurers  among  the  Chepewyan  or 
Northern  Indians,  which  is  very  minute,  and  disgusting  enough,  corresponds 
so  exactly  with  Heckeweldcr's  account,  that  it  would  seem  as  if  the  same 
person  had  sut  to  each  for  his  picture.  Froai  the  following  passage  it  will 
be  seen  that  he  depends  for  success  upon  the  aid  of  his  attendant  Spirit. 

*'  — I  began  to  be  vciy  inquisitive  about  the  Spirits,  which  appear  to 
them,  on  these  occasions,  [swallowing  a  stick,  bayonet,  &,c.]  and  their  form  ; 
when  I  was  told  that  they  appeared  in  various  shapes,  for  almost  every 
conjurer  had  his  peculiar  attendant ;  but  that  the  Spirit  which  attended  the 
man  who  pretended  to  swallow  the  piece  of  wood,  they  said,  generally  ap- 
peared to  him  in  the  shape  of  a  cloud."  ^learne,  p.  217-18.  of  the  Northern 
or  Chepewyan  Indians. 

From  the  following  extracts,  it  will  be  seen  that  the  same  office  existed, 
attended  by  the  same  ceremonies,  and  the  some  results,  among  the  natives 
of  Virginia,  at  the  time  of  its  first  settlement  by  the  English. 

"  To  cure  the  slcke,  a  certaine  man  with  a  little  rattle,  using  extreme  bowl- 
ings, shouting,  singing,  with  divers  antick  and  strange  behaviours  over  the 
patient,  sucketh  blood  out  of  his  stomack  or  diseased  place."  News  from 
Virginia  by  Captain  Smith,  apud  Purchas,  vol.  v.  p.  950. 

Master  Alexander  Whitaker,  Minister  to  the  Colony  at  Henrico,  anno 
1G13,  states,  that  "  they  stand  in  great  awe  of  the  (iuiokosoughs,  or  priests, 
which  are  a  generation  of  vipers,  even  of  Sathan's  owne  brood.  The  man- 
ner of  their  life  is  much  like  to  the  Popish  Hermits  of  our  age ;  for  they  live 
alone  in  the  woods,  in  houses  sequestered  from  the  common  course  of  men, 
neither  may  any  man  be  suffered  to  cyme  into  their  house,  or  to  speake  with 


109 


shudder  at  this 
these  civilized 


0  exercise  their 
Bwelder.  "  At- 
variely  of  con- 
im,  all  the  antic 
ina,  blows  in  his 
ired,  in  his  face, 
)r  pebbles,  pulls 
rhich  he  appears 
ed  with  the  most 
;,  to  frighten  the 

Chepewyan  or 
ugh,  corresponds 
m  as  if  the  same 
g  passage  it  will 
idant  Spirit, 
ivhich  appear  to 

1  and  their  form; 
for  almost  every 
lich  attended  the 
lid,  generally  ap- 
.  of  the  Northern 

ne  office  existed, 

nong  the  natives 

I. 

ng  extreme  howl- 

laviours  over  the 

ce."    News  from 

it  Henrico,  anno 
soughs,  or  priests, 
rood.  The  man- 
ige  ;  for  they  live 
m  course  of  men, 
or  to  speakewith 


Ihem,  but  when  this  priest  doth  cell  him.  Ke  taketh  no  care  for  his  victuals 
for  all  such  kinde  of  things,  both  bread  and  water,  iic.  are  brought  unto  a 
place  neere  unto  his  cottage,  and  there  are  left,  which  hee  fetcheth  for  his 
proper  neede.  If  they  would  have  raine,  or  have  lost  any  thing,  they  have  their 
recourse  to  him,  who  conjurethfor  them,  and  many  times  prevailelh.  If  they  be, 
tick,  he  is  their  physician ;  if  they  be  wounded,  he  tueketh  them.  M  his  com- 
mand  they  make  warrc  and  peace,  neither  doe  they  any  thing  of  moment  with- 
out him."    Whitaker,  in  Purchas,  vol.  4.  p.  1771. 

Q,uiokosough  seems  to  have  been  an  appellation  common  to  their  Gods  and 
conjurers,  unless  it  be  a  mistake  of  the  English  settlers.  The  Virginian  In* 
dians  so  fed  Captain  Smith,  "that  he  much  misdoubted  that  he  should  have 
beene  sacrificed  to  the  Quoyoughquosicke,  which  is  a  superiour  power  they 
worshippe,  then  the  Image  whereof,  a  more  ugly  thing  cannot  be  described." 
Purchas,  vol.  v.  p.  950. 

The  name  written  by  Whitaker,  Quiokosough,  and  by  Smith,  (i^oyoughquo^ 
jicAre,  is,  no  doubt,  the  same  as  Kewasowok  in  Harlot's  account ;  a  proof  of 
the  uncertainty  of  the  orthography  of  Indian  words. 

Among  the  New-England  Indians,  the  same  office  was  designated  by  the 
name  of  Powah,  or  as  it  is  otherwise  written  Powow.  Thus  Mr.  Winslow 
states,  in  his  "  Good  Newes  from  New-England" — «'  The  office  and  dutie  of 
the  Powah,  is  to  be  exercised  principally  in  calling  upon  the  Devill,  and  cur- 
ing diseases  of  the  ticke  and  wounded,  he. 

"  In  the  Powah's  speech,  hee  promiseth  to  sacrifice  many  skinnes  ofBeastSf 
Kettles,  Hatchets,  Beades,  Knives,  and  other  the  best  things  they  have,  to  thejiendt 
if  hee  will  come  to  helpe  the  partie  diseased,"  &c.  Furchas,  vol.  iv.  lib.  x. 
cap.  V. 

The  Savages  of  Acadia,  according  to  Charlevoix,  called  their  Jongleurs, 
Autmoins.  "  Daus  I'Acadie — quand  on  appelle  les  Jongleurs,  c'est  moins  u 
cause  de  leur  habilete,  que  parcc  qu'on  suppose,  qu'ils  peuvent  mieux  s^a« 
voir  des  Esprits  la  cause  du  mal,et  les  remedes,  qu'il  y  faut  appliquer. — Dans 
IWcadie,  les  Jongleurs  s'apelloient  Jlutmoins,ci  c'6toit  ordinairement  le  chef 
du  village,  qui  etoit  revetu  de  cette  dignite."    Journal,  p.  367-8. 

In  the  Bohiiii  of  ihc  natives  of  Hispaniola,  when  they  were  visited  by  Co- 
lumbus, we  clearly  recognize  the  same  office. 

"  Their  Boitii,  or  priests,  instruct  them  in  these  superstitions  :  these  are 
also  physicians,  making  the  people  beleeve  that  they  obtaine  health  for  them 
of  the  Zemes.  They  tye  themselves  to  much  fasting  and  outward  cleanlincssc 
and  purging ;  especially  where  they  take  upon  them  the  cure  of  great  men : 
for  then  theydrmike  the  powder  of  a  certaine  heurbe,  which  brought  them  into  a 
furie,  wherein  they  said  ihsy  learned  many  things  of  their  Zevies,  Much  adoe 
they  make  about  the  sicke  partie,  deforming  themselves  with  many  gestures^ 
breathing,  blowing,  svcking  the  forehead,  tertwlrs,  and  necke  of  Ihc  patient^ 


tl 


no 


sometimes  also  saying)  tliat  tiie  Zemes  is  BDgrie  for  not  erecting  a  chappell,  or 
dedicating  to  liiiu  a  grove  or  garden,  or  the  neglect  of  other  holies.  And  if 
Ihe  sick  partie  die,  bis  kins-folkes,  by  witchcraft,  enforce  the  dead  to  speake, 
and  tell  them  whether  hee  died  by  naturall  destinie,  or  by  the  negligeno>^  of 
the  Boitii,  in  not  fasting  the  full  due,  or  ministring  convenient  medicine  :  so 
that,  if  these  physicians  be  found  faulty,  they  take  revenge  of  them."  Pur- 
chas,  vol.  V.  p.  1093. 


NOTE  W, 

See  tlie  very  Interesting  report  of  Mr.  Duponceaii,  to  the  Historical  and 
Literary  Committee  of  the  American  Philosophical  Society;  and  also  his 
Correspondence  with  Mr.  Heckewelder.  "  All  the  genuine  specimens  that 
we  have  seen,"  he  observes,  "  of  th'e  grammatical  forms  of  the  Indians  from 
North  to  South, on  the  C  ntinent  and  in  t  .  Islands,  exhibit  the  same  general 
features,  and  no  exception  whatever,  that  I  know  of,  has  yet  been  dis- 
covered." 

'■  When  we  find  so  many  different  idioms,  spoken  by  nations  which  reside 
at  immense  distances  from  each  other,  so  entirely  different  in  their  etymolo- 
gy, that  there  is  not  the  least  appearance  of  a  common  derivation,  yet  so  stri- 
kingly similar  in  their  forms  that  one  would  imagine  the  rame  mind  presided 
ever  their  original  formation,  we  may  well  suppose  that  the  similarity  extends 
through  the  whole  of  the  language  of  this  race  of  men,  at  least  until  we  have 
clear  and  direct  proof  to  the  contrary."  Correspondence,  ut  supr.  Letter 
xxiii. 

Will  it  be  thought  an  extravagant  supposition,  that  it  was  the  Divine  mind 
which  presided  over  their  original  formation ;  and  that  when  God  confounded 
Ihe  languages  of  men  for  the  very  purpose  of  dispersing  them  throughout  the 
Earth,  He  should  have  so  planned  the  systems  of  speech,  as  to  make  similar 
grammatical  forms  characterize  the  great  divisions  of  the  human  race .'' 

NOTE  X. 

fai  this  opinion  I  am  supported  by  Charlevoix.  "  D'ailleurs  les  idees 
quoiqu'enticrement  confuses,  qui  leur  sont  resties  d'un  Premier  Etre,  les 
vestiges  presqu'e(fac6s  du  culte  religicux,  qu'ils  paroissent  avoir  autrefois 
rendu  ii  cette  Divinitc  Supreme ;  et  les  foibles  traces,  qu'on  remarquey 
Jusques  dans  leurs  actions  les  plus  indiff6rentes,  de  I'ancienne  croyance,  et 
de  la  religion  primitive,  peuvent  les  remettre  plus  facilement  qu'on  ne  croit, 
dans  le  chemin  de  la  verif6, »-"  ionner  a.  leur  conversion  au  christianisme  des 
(acilites  qu'on  ne  rencontre  pas,  ou  qui  sont  contrebalanc6es  par  de  plus 
grands  obstacles,  dans  les  nations  les  plus  civilis6es."  Charlevoix,  Jour{^, 
p.  265. 


Ill 


M 


ig  a  chappell,  or 
r  holies.  And  if 
:  dead  to  speake, 
16  negligeno^^  of 
nt  medicine :  so 
►f  them."    Pur- 


Historical  and 
y ;  and  also  his 

specimens  that 
ic  Indians  from 
le  same  general 
I  yet  been  dis" 

IS  which  reside 
their  etymolo- 
lion,  yet  so  slri' 
i  mind  presided 
lilarity  extends 
;  until  we  have 
ut  supr.  Letter 

le  Divine  mind 
•d  confounded 
throughout  the 
make  similar 
an  race  ? 


jurs  leg  idees 
mier  Etre,  les 
voir  autrefois 
>n  remarqucj 
!  croyance,  et 
j'on  ne  croit, 
stianisme  des 
parde  plus 
ois,  Jourj^, 


111 

On  this  subject,  Charlevoix  may  surely  be  admitted  a,  a  competent  y^itntss 
No  men  have  more  accurately  studied  the  human  character  than  the  Jesu^^ 

o  ol  "T"'""  °^  '^'  """'"'  °^  ^"''^""y'  ""'^'  ^^''^t  is  still  more 

o  our  purpose,  the  success  of  their  present  attempts  to  civilize  and  convert 

deltr'T."''  ?'"r  ""*=°"'l"^'^'^  by  the  Spaniards,  and  in  the  highest 
degree  mart.al,a„d  jealous  of  their  liberties,  is  a  convincing  proof  of  U.e 
wisdom  of  their  system.  Their  missionaries  are  never  solitary,  and  there- 
fore  are  not  obliged  to  sink  to  the  level  of  the  savage  state,  in  order  to  enjoy 
the  pnvdeges  of  social  Ife.  The  Indians,  also,  whom  they  educate,  JZ 
duced  to  mar-y  and  sett',  around  them,  under  their  paternal  supervision,  ia. 
stead  of  bemg  again  incorporated  with   their    uncivilized  countrymen; 

fhTf  '',  ?'  ""  ?^'"'""  has  fully  shown,  they  would  quickly  lose  all 
tnat  they  had  gai^^d. 


